τ fora oe Arba tar ott 


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Mine p Ee amen 


δῷ γζῳτ σα κρίνοις 
nag at ee 


Library of The Theological Seminary 


PRINCETON - NEW JERSEY 


DIES 


PRESENTED BY 
Prof. Paul VanDyke, D.D. 


BS 2940 .T5 $3413 1885 c.1]| 

Teaching of the twelve 
apostles. 

The oldest church manual 


“Δ 16 Mha  tarnanhine nf +hea 


PHILOTHEOS BRYENNIOS. 


i ae 
MAR 2 1915 


Lit 


THE SOL eric ast 


ert Νὰ ‘> 


OLDEST CHURCH MANUAL 


Ceaching of the Cwelve Apostles 
AIAAXH TON JQ4EKA AIOZSTOAQN 


THE DIDACHE AND KINDRED DOCUMENTS 


IN THE ORIGINAL 


ΓΙ 
WITH TRANSLATIONS AND DISCUSSIONS OF POST-APOSTOLIC TEACHING 
BAPTISM WORSHIP AND DISCIPLINE 


AND 


WITH ILLUSTRATIONS AND FAC-SIMILES OF THE 


JERUSALEM MANUSCRIPT 


BY 


PHILIP SCHAFF 


NEW YORK 
CHARLES SCRIBNER’S SONS 


1885 
[All rights reserved] 


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Entered according to Act of Congress in the year 1885, 
gin, Sy ‘By FUNK & WAGNALLS, | 


= 


In the Office of the Librarian of Corfgress at Washington, DAC 
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DOMINO REVERENDISSIMO AC DOCTISSIMO 


Philothes Broennio, 5.C.D. 


METROPOLITANO NICODEMIENSI 
VIRO DE LITTERIS CHRISTIANIS OPTIME MERITO 


CODICIS HIERSOLYMITANI ATQUE EIUS LIBRI PRETIOSISSIMI 
QUI INSCRIPTUS EST 


Διδαχὴ τῶν δώδεκα ᾿Δποστόλων 
INVENTORI EDITORI EXPLANATORI 


HOC OPUS DEDICAT 


PHIDIPP US SCH ALY 


THEOLOGUS AMERICANUS 


Occidens Orienti S.D. 


Eis Κύριος μία πίότις ἕν βαάπτιόμα eis Θεὸς καὶ 
Πατὴρ πάντων ὁ ἐπὶ πάντων καὶ διὰ 
πάντων "αὶ ἐν πᾶσιν 


PREFACE. 


As soon as I received a copy of the newly discovered 
Teaching of the Twelve Apostles, I determined, in justice to my- 
self and to my readers, to prepare an independent supplement 
to the second volume of my revised Church History, which 
had appeared a few months before. Accordingly, during a 
visit to Hurope last summer, I made a complete collection of 
the Didache literature, but could not put the material into 
shape before the fourth volume of that History was published. 
The delay has enabled me to use several important works 
which reached me while my own was passing through the 
hands of the printer. 

The Didache fills a gap between the Apostolic age and the 
Church of the second century, and sheds new light upon ques- 
tions of doctrine, worship, and discipline. Herein hes its 
interest and significance. 

My object is to explain this document in the light of its 
Apostolic antecedents and its post-Apostolic surroundings, and 
thus to furnish a contribution to the history of that mysterious 
transition period between A.D. 70 and 150. 

The reader will find here, besides the discussions of the vari- 
ous topics, the full text of the Didache and kindred documents 
in the original with translations and notes, and a number of 
illustrations which give a unique interest to the volume. 

To the Metropolitan of Nicomedia I desire to express my 
great obligation for the instruction derived from his admirable 
edition of the Didache, and for the special interest he has taken 
in my work. My thanks are due also to Professor Warfield, 
Dr. Crosby, and Mr. Arthur C. McGiffert for valuable contri- 
butions. The portrait of the discoverer is from a photograph 
taken several years ago by the photographer of the Sultan, 


vl PREFACE. 


which Dr. Bryennios himself has kindly sent me.* The 
baptismal pictures are reproduced, by permission, from Roller’s 
work on the Roman Catacombs. The view of the Jerusalem 
Monastery and the fac-similes of the famous MS. which con- 
tains the Didache, I secured through the aid of my esteemed 
friends, Dr. Washburn, President of Robert College, Constan- 
tinople, and Professor Albert L. Long, of the same institution, 
which shines on the shores of the Bosphorus as a beacon-light 
of promise for the intellectual and spiritual regeneration of 
Turkey and the cradle-lands of Christianity. 


THE AUTHOR. 
New Yorr, Union THEoLoGIcAL SEMINARY, 
May 21, 1885. 


* T have just received a friendly letter from Dr. B., dated Nicomedia, 
April $8, 1885, in which he expresses great satisfaction with advanced proofs 
I had sent him a few weeks ago, and gives me permission to dedicate my 
book to him. 


THE 


CONTENTS: 


OLDEST CHURCH MANUAL, 


CALLED THE 


TEACHING OF THE TWELVE APOSTLES. 


PAGE 

CHARTER ΠῚ Dam ΠΕ σάτα MONASTERY: < τς τευ τς ἐν πόρος: 1 

ES dG PAC PR RECIOUSGVOIWUMIBE, onc cteferers ciecsierarettonthe eictcl Pevckers 2 
(Two FAC-SIMILES OF THE JERUSALEM MS.. 6 AND 7.) 

be iF ΕΓ OnEnOS ERVENNIOSECK sim sersisscle cielelasisie iim ore - 8 

δ LY. PUBLICATION OF THE ΠΑ ΘΈΠΕΣ. τς «τ τοῖς το τς τς. 9 

aC View A TTTHERARY SENSATIONS: Ὁ ὁ cays secs δὲ ee ard ste any exer 10 

ee Vil. VEARTOWSCHISTIMA TES 2 δι... λα eee orevetne aitl'sbeipcpslel cickarets 19 

τ VATS Te Teena ΠΤ τς ΣΙ ον Ὁ τον ces τρτονν παν τος ἡ τς 14 

OG Wier ATM AND CONTENTS teres sik ai hotro na ciate al etoinere tices 16 

OG IX. THe Doctrinal OR CATECHETICAL PART........... il 

ee ΠΟ VVEANS creek Seo τ tenets atstas revere s τονε σον 18 

Ce Xi. THe ΤΉΒΟΓΘΟΥ or THE ΙΑ ΘΗ 3.5.0... σπου ον 22 

se XM Dee RIT AGOR ΤῊ INDIA GH iio) suelsie seach +e) 26 

ce XIII. Tue Lorp’s Day AND THE CHRISTIAN WEEK....... 27 

ee OVE cue ΉΤΑΝ ΠΑ ΒΠΠΝ Ο᾽..ς τς ε τὶς τς πῶλον bey ἐμὴν ot eps εν να τὸ 29 

Bega AVE BAPTISM IN THE ΘΙ ΈΗΝ ©. Sapte kar’ + seuss: 29 

a XGVile wD APTISMPAND REE) CATACOMBS cel. το τὴν cies στο σοῖς cine ci 36 

(Four ILLUSTRATIONS.) 

iS es XVII. Immersion AND Pourine IN HIstoryY..............- 41 

ΧΡ Lim AGAPH AND ΤῊ ΕἸΠΟΉΆΑ ΙΒ ΤΟ." οἷο. c/s sr +m cle 56 

ai XIX. ECCLESIASTICAL ORGANIZATION... ....-0..0020.--- 62 

oie XX. APOSTOLIC AND POST-APOSTOLIC GOVERNMENT. .....- 64 

εἴ XOX SA POSTIES ἌΝ ΒΕΟΡΗΤΗ͂ τ τυ το ρον, 6's ἧς σαν rest 67 

ss OXI ISHOPSPAN DED EA CONSHa arse et yal the) ον ale gemalercrare <tc 73 

bees ROMS EE END OR DAE MOV ORLD:s - «οὐ ς τοῖσιν τον στρ τοῦ ole elo layepel: 75 

τ XXIV. Tue DIDACHE AND THE SCRIPTURES... ~.......----- 78 

is XXV. Tue StyLe AND VOCABULARY OF THE DIDACHE..... 95 

ee XXVI. AUTHENTICITY OF THE DIDACHE................-. 114 

Κα ΧΟ ΠΕ OR) COMPOSITION: fics cies cxs'snsiel siecle oleate ofeleits 119 

τ ΧΟ OI ee TAGE, Ol COMPOSITIONG τὸ. τον cis stole Ὡς ἡ. τὴν τὶ 123 

xe SXOXGIOXNG BEAU MH ORGHIPA aici h cise etic sie ον τ τ τιν eter ΡΣ ΝΣ, te sells 125 


vill CONTENTS. 


PAGE 


CHAPTER XXX. Tuer ApostoLicaL CHuRcH ORDER, OR THE ECCLE- 
SIASTICAL CANONS OF THE Hoty APOSTLES... ... 127 
ac XXXI. ΤῊΝ ApostonicaL CoNsTITUTIONS..........-....-- ' 182 
«© XXXII. Summary or Lessons From THE DIDACHE......... 1388 
‘© XXXII. Tue Lirerature or THE DIDACHE..............- 140 

THE DOCUMENTS. 

1. Toe DrpacHeE, GREEK AND ENGLISH, WITH COMMENTS........... 161 
Il. A Latin FRAGMENT OF THE DIDACHE, WITH A CriTICAL Essay... 219 
Ill. THe EpistLe OF BARNABAS, GREEK AND ENGLISH.... ... .. ... 227 
1V. THE SHEPHERD OF HERMAS, GREEK AND ENGLISH............. : 234 
V. THe ApostoLicAL CHURCH ORDER, GREEK AND ENGLISH ... ... 287 


VI. THE AposToLIcAL CHURCH ORDER FROM THE Coptic, ENGLISH... 249 
VII. THE Seventa Book or THE APOSTOLICAL CONSTITUTIONS, GREEK 

AND SHINGLISH.. ic FRc ote cence tee ΤΡ Ie aes te ee en a 259 

A LETTER AND COMMUNICATION FROM METROPOLITAN BRYENNIOS. 289 


ILLUSTRATIONS. 
PORTRAIT OF BRYENNIOS) {25/00/25 το» εἰ aes εν οι. Frontispiece 
Tue JERUSALEM MONASTERY OF THE Most Hoty SEPULCHRE........... 1 
FAC-SIMILE OF THE First LINES OF THE DIDACHE.......:........ eae ae 
FAC-SIMILE OF THE LAST PAGE OF THE JERUSALEM MANUSCRIPT........ 7 
Four BaprisMAL PICTURES FROM THE RoMAN CATACOMBS..... 37, 88, 39, 40 


AUTOGRAPH. LETTER FROM BRYENNIOS.« . τος τὸ ot vec shoes ++ 296 


~~ ae . 5 
“5 τῷ 


ae eh 
ἡ νῳ 


τ Σ Ἰοοπος [VUOTIBN 5991 
“χοᾶ pue ΠΙΟῊ Uaploy oY} ΒΡ1ΌΔΙΑΟΊ ΒΌΓΙΞΟΟΙ 918 ῬΠΈΠ 511 Uy ,, ΘΠΌΒΡΙΕ .» 981 


8 51 puNoISHIVq 91 ΠῚ ΞΌΤΡΙΠΙα Mou 93.101 OL 
ΒΌΓΡΙΓΙΑ {{8π8 oy} st ει γἀ μΌΒτ 0 ΠΠ0 1 Ὁ 5119 (",9, 911 ΒΌΠΒΏΠΟΟ OIA ΑΙΒΙΑΓΡΊ 911, 


IIA 900 πο} UJ Βυποῖμ 911, ᾿809.1 911 Δα popeys 


‘"IOGNWVLS NI HUHOTAdES ΔΊΟΗ LSOW AHL AO AUALSVNOW WHTVSoudr AHL 


THE 


OLDEST CHURCH MANUAL 


CALLED 


“TEACHING OF THE TWELVE APOSTLES,” 


CHAPTER L 


The Jerusalem Monastery. 


THE JERUSALEM Monastery OF THE Most Hoty SEPUL- 
CHRE is an irregular mass of buildings in the Greek quarter of 
Constantinople, called “ Phanar.” It belongs to the Patriarch 
of Jerusalem, who resides there when on a visit to the capital 
of Turkey. In the same district are the church and residence 
of the Constantinopolitan patriarch, and the city residences of 
the chief metropolitans of his diocese. The Phanar surpasses 
the Moslem quarters in cleanliness and thrift, and its inhabit- 
ants, the Phanariotes, are largely employed as clerks and 
transcribers of documents. 

Around the humble and lonely retreat of the Jerusalem 
Monastery and its surroundings cluster many historical asso- 
ciations. The mind wanders back to the “upper room” in 
Jerusalem, the first Pentecost, the mother church of Christen- 
dom, the last persecutor of the religion of the cross and its first 
protector, the turning-point of the relation of church and state, 
the founding of New Rome, the transfer of empire from the 
‘banks of the Tiber to the lovely shores of the Bosphorus, the 
doctrinal controversies on the Holy Trinity and Incarnation, 
the Gicumenical Councils, the conflict between the Patriarch 
and the Pope, the Filioque and the Primacy, the origin and 
progress of the great Schism, the wild romance of the Crusades, 
the downfall of Constantinople, the long sleep and oppression 
of the Kastern Church, the revival of letters and the Reforma- 

1 


2 A PRECIOUS VOLUME. a 


tion in the West. We see the decline and approaching end of 
Turkish misrule, and look hopefully forward to the solution of 
the Eastern problem by a political and moral renovation which 
is slowly but surely progressing. 

The Monastery of the Holy Sepulchre is a type of the 
Christian Orient; it is a shrine of venerable relics ; it has the 
imploring beauty and eloquence of decay with signs of a 
better future. Some rich and patriotic Greeks in Constan- 
tinople have recently erected near the Monastery a magnificent 
building for national Greek education.* May a new Church of 
the Resurrection at no distant day rise out of the Monastery οἵ. 
the Sepulchre! 


CHAPTER IL 
A Precious Volume. 


THE Jerusalem Monastery possesses, like most convents, a 
library. It is preserved in a small stone chamber, erected for 
the purpose and detached from the other buildings. It receives 
scanty light through two strongly barred windows. Its entrance 
is adorned with holy pictures. It contains about a thousand 
bound volumes and “ from four hundred to six hundred manu- 
scripts,” as the present superior, the archimandrite Polycarp, 
informed a recent visitor “ with characteristic indefiniteness.” 

Among the books of this library is one of the rarest treas- 
ures of ancient Christian literature. It is a collection of manu- 
scripts bound in one volume, covered with black leather, 
carefully written on well preserved parchment by the same 
hand in small, neat, distinct letters, and numbering in all 120 
leaves or 240 pages of small octavo (nearly 8 inches long by 6 
wide). It embraces seven Greek documents, four of which are 
of great importance.t 
᾿ The documents are as follows: 


* See picture of the Monastery, reproduced from a photograph, facing p. 1. 
+The volume is described by Bryennios in the Prolegomena to his ed. of 
the Clementine Epistles, 1875; and by Prof. Albert L. Long, of Robert 
College, Constantinople, in the New York Jndependent for July 31, 1884. 


La = 


A PRECIOUS VOLUME. 3 


1. A Synopsis of THE OLD AND New TESTAMENTS IN THE 
ORDER OF Books By Sr. Curysostom (fol. 1-82). 

The Synopsis, however, closes with the prophet Malachi, 
and omits the New Testament. Montfaucon had published 
such a work down to Nahum, in the sixth volume of his 
edition of Chrysostom, reprinted by Migne. Bryennios, in his 
edition of the Didache, has now supplied the textual variations 
to Migne, and the unpublished portions on Habakkuk, Zeph- 
aniah, Hageai, Zachariah, and Malachi.* 

2. THE HpIsTLe or BARNABAS (fol. 88-519). 

This is an additional copy to that found in the Codex Sinai- 
ticus of the Bible, and published by Tischendorf, 1862. The 


_ older editions contain the first four chapters only in the Latin 


version. The value of the new MS. consists in a number of 
new readings which Bryennios communicated to Professor 
Hilgenfeld, of Jena, for his second edition (1877).+ 

3. THE First EpistLe oF CLEMENT OF RoME TO THE Cor- 
INTHIANS (fol. 51” med.—70* med.). 

This is the only complete manuscript of that important 
document of the post-apostolic age; the only other MS. in the 
Codex Alexandrinus of the Bible, preserved in the British 
Museum, is defective towards the closet 

4. THE SeconD EPISTLE OF CLEMENT TO THE CORINTHIANS 
(fol. 70* med.—76* med.). 

Likewise the only complete copy. It contains the first 
Christian Homily extant, but it is not by Clement, although 
the discoverer considers it genuine. 


They differ in the numeration of the MS.: Bryennios gives 456 as its num- 
ber in the library; Long, from more recent examination, 446. Perhaps the 
former is a printing error, or the volumes of the library have been re-num- 


_ bered. 


* Tn the third Appendix to his Prolegomena, pp. pS'-put.. 

+ The Jerusalem MS. is also utilized in the second edition of Barnabas by 
von Gebhardt and Harnack, Leipzig, 1878, and by Fr. X. Funk, in his ed. 
of Opera Patrum Apost. (the fifth of Hefele), Tiibingen, 1878. 

1 Bryennios calls the new text of the Clementine Epistles ‘‘ The Jerusa- 


lem MS.” (Jepo6oAvprxds), and is followed by Hilgenfeld, but von Geb- 


hardt, Harnack, and Lightfoot designate it by the letter C (Constantinopo- 
litanus) in distinction from A (Alexandrinus). In the case of the Didache 
there is no rival MS. 


4 A PRECIOUS VOLUME. 


Documents 3 and 4 were published by Bryennios in 1875 to ἡ 
the great delight of Christian scholars.* 

5. Tue ΤΈΛΟΗΙΝΟ (DIDACHE) OF THE TWELVE APOSTLES, 
on four leaves (fol. 76* med.—80). | 

By far the most valuable of the documents, although less 
than ten pages. It begins on the fourth line from the bottom of 
fol. 76% The half page at the close of the Did. is left blank. 

The following is a fac-simile of the title and first lines, which 
we obtained through the aid of influential friends in Constan- 
tinople: 


δὰ Rage πων νοι Miva saan Aen 
qe Deg Kea AP Mad Kar ἀπο κόν ποῖσε dea ee 


Aan se: Κα a του frawarrd: Ny αλορλ) mn 
ae πῶς διό. ΘΕΈ ΟΥ̓ ΟΣ ΘῈ porn inden gan 


Ζιδαχὴ τῶν δώδεκα ἀποστόλων. 
Ζιδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ξογεσενε ὁδοὶ δύο 
εἰσί, μία τῆς Coons καὶ μία τοῦ ϑανάτου" διαφορὰ δὲ πολλὴ μετα- 
Ev τῶν δύο ὁδῶν. ἡ μὲν οὖν ὁδὸς τὴς ζωῆς ἐότιν αὕτη" πρῶτον, ἀγ απή-- 


{ Translation. | 


‘« Teaching of the Twelve Apostles. 
Teaching of the Lord, through the Twelve Anostles, to the Gentiles. TwoWays 
there are: one of Life and one of Death; but there is a great difference be- 
tween the two Ways. Now the Way of Life is this: first, Thou shalt love. .” 


6. Tue Spurious Eptstie or MARY or CASsOBOLI + to the 
Bishop and Martyr [gnatius of Antioch (fol. 81-82 med.). 


* Under the title, as translated into English : Taz Two EpistLEs OF OUR 
Hoty FatHer Cement, ΒΙΒΗΟΡ or ΠΟΝΕ, TO THE CORINTHIANS, from ὦ 
manuscript in. the Library of the Most Holy Sepulchre in Phanar (év 
Pavapic) of Constantinople ; now for the first time published complete, with 
Prolegomena and Notes by Pattoranos BryEnnios, Metropolitan of Serre. 
Constantinople, 1875. The new portions are given in full with valuable 
notes in Lightfoot’s Appendix to his ed. of S. Clement of Rome (London, 
1877). Von Gebhardt and Harnack have used the Constantinopoiitan MS. 
in their second ed. of Clement (1876), and Funk in his ed.of the Ap. Fathers 
(1878). Comp. my Church History, 11. 648 sqq. (revised ed.). 

4 Μαρία Κασσοβόλων or Κασταβάλων. See the different readings in © 
Zahn’s ed. of Jgnat., p. 174. 


A PRECIOUS VOLUME. 5 


Cassoboli is probably Castabala,* a city of Cilicia, The 
Kpistle is worthless. 

7. TWELVE PSEUDO-IGNATIAN EPISTLES, beginning with a 
letter of Ignatius to Mary of Cassaboli and ending with that 
to the Romans (fol. 82 ἃ med.—120 ®). . 

The value of these Epistles consists in the new readings, 
which Bryennios generously furnished to Professor Funk of 
Tubingen for his edition of the Apostolic Fathers.t+ 

Near the middle of the left-hand page of the last leaf is the 
subscription of the copyist “Leon, notary and sinner,” in the 
most contracted and abbreviated style of handwriting, with 
the date Tuesday, June 11, in the year of the world 6564 
according to Byzantine reckoning, which is equivalent to 
A.D. 1056.4 

Leon, probably an humble monk, did not dream that eight 
hundred years after his death the work of his hand would 
attract the liveliest interest of scholars of such nations and 
countries as he never heard of, or knew only as rude bar- 
barians of the West. 


“ΠῊ 6 hand that wrote doth moulder in the tomb; 
The book abideth till the day of doom.” 


The following is a fac-simile of the last page of this remark- 
able volume, which contains the conclusion of the pseudo- 
Ignatian Epistle to the Romans, the subscription, and notes 
on the genealogy of Christ. 


* Kaora fara. See Funk, Patr. Ap., 11. 46. 

+ Funk says (Opera Patr. Apost., Vol. Il. p. xxx.): ‘‘ Philotheus Bryen- 
nius, metropolita Nicodemiensis, vir de literis Christianis optime meritus,max- 
ima cum liberalitate epistulas pseudoignatianas in usum meum accuratissime 
contulit.” The longer Greek recension embraces the Epistles to Mary of 
Cassoboli, to the Trallians, the Magnesians, the Tarsians, the Philippians, 
the Philadelphians, the Smyrnzans, to Polycarp, to the Antiochians, to Heron 
(deacon of Antioch), to the Ephesians, and to the Romans (pp. 46-214). 


_ Funk gives, pp. 214-217, the three additional letters of Ignatius to John the 


Ἢ 


Evangelist and the Virgin Mary, with her response, which exist only in 


Latin. 


+ The Greek Calendar of Constantinople estimates the Saviour’s birth to 
have taken place 5508 years after the creation, according to the reckoning 
of the Septuagint. Deduct 5508 from 6564, and you have the date 
A.D. 1056. 


\ aes Abe hie Beg Ν δ,» a” 
«το NI ν o Ky: τώ φῶ per repel pe com 


"δι τ» 
A fanaa nn wf ia 
Se are Genre Hi mer are fees ΟΞ ἢ 
τοφέυνβοχδο or Gpesaps UM: γε. 
ὃν Fre ane m2 XO! - 


' ΤΩΝ 


ee ena 


=“ ΩΣ \ 
eet i Εν θα Sven °) Nove δον oth 
ra tye “Sad wee Seis me 


eee δ το, ΣΕ 
poe Se eT ange Koy <a e 


afo’ Hoa perk reais allen pon φώρ τὲ ο 
ns poe Ey k= =f corde NF rida σαῦτι. -τὸ yous 
- SBR ee in meal “να το ypu ns 


4 \ 
Kan we τον λεία: ot bere Ao vrai oe κατα 


ΧΩ 
T PAR Vw! Yorn KY ash 30 6 OK abies 


A PRECIOUS VOLUME. γι 


6vv πολλοῖς καὶ ἄλλοις Κρόκος, τὸ ποϑητὸν ὄνομα. Περὶ τῶν προ- 
δελθόντων ἀπὸ Ξυρίας εἰς Ῥωμην εἰς δόξαν ϑεοῦ πιότεύω ὑμᾶς 
ἐπεγνωπκέναι" οἷς καὶ δηλώδετε ἐγγύς ME ὄντα" παντὲς Yap εἶσιν 
ἄξιοι ϑεοῦ καὶ ὑμῶν OUS πρέπον ἐστὶν ἐμὶν HATA πάντα ἀναπαῦ- 
σαι. "Ey pawa δὲ ὑμὴν ταῦτα τῇ πρὸ ἐννέα καλανδῶν Ξεπτεμβρίων. 
Ἔρρωδϑε εἰς τέλος ἐν ὑπομονῃ ᾿Ιηδσοὺ Χριστοῦ. --- 


4 x ΄ . , ΄ , 
᾿Ετελειώϑη μηνὲ ᾿Ιουνίῳ εἰς τὴντα, ἡμέραν Γ΄. “Ivdinr. O', ἔτους 
6rped , χειρὶ A€ovros νοταρίου καὶ ἀλείτου. 


[ Translation, including the remainder of the tenth chapter of the pseudo- 
Ignatian Epistle to the Romans. ] 


“(1 write this to you from Smyrna through Ephesians worthy of happi- 
ness. But there is with me) Crocus, the beloved name, along with many 
others also. Concerning those coming from Syria unto Rome for the glory 
of God I believe you know them; and to them ye will announce that I am 
near. For they are all worthy of God and of you, and it is becoming that 
you should refresh them in every way. I have written these things unto 
you on the day before the 9th Kalends of September. Fare ye well until 
the end in the endurance of Jesus Christ.” 


[Subscription. ] 


_ “Finished in the month of J une, upon the 11th (of the month), day 3d (of the 


week, 1.6., Tuesday), Indiction 9, of the year 6564. By the hand of Leon, 
notary and sinner.” 


The rest of the page is filled out by the same hand with notes on the gene- 
alogy of Joseph and Mary, following the authority of Julius Africanus and 
Eusebius, who reconcile Matthew and Luke by the theory that Matthew 
gives the royal descent of Joseph through Solomon, Luke the private descent 
of Joseph through Nathan. Bryennios has deciphered the MS. and prints it 
in legible Greek, in his edition of the Didache, p. pun’. It begins: 


᾿Ιωδὴφ ὁ ἀνὴρ Μαρίας, ἐξ ἧς ἐγεννήϑη ὁ Xpioros, ἐπ Asvirinys 
φυλῆς κατάγεται, ὡς ὑπέδειξαν οἱ ϑεῖοι εὐαγ} ελιόταί, “AAN ὁ μὲν 
Ματϑαῖος ἐκ 4αβὶδ διὰ Σολομῶντος uarayer τὸν Ἰωόσηφ" ὁ δὲ 
“Μουκᾶς διὰ Νάϑαν, Ξολομῶν δὲ καὶ Ναϑαν υἱοὶ 4“ αβιίδ. 


8 PHILOTHEOS BRYENNIOS. 


CHAPTER IIL 
Philotheos Bryennios. 


THE Jerusalem Manuscript was hidden from the knowledge 
of the world for eight hundred years. The library was ex- 
amined by Bethmann in 1845, by M. Guigniant in 1856, and 
by the Bodleian librarian, Rev. H. O. Coxe, in 1858, but they 
failed to observe its chief treasure. The monks themselves 
were as ignorant of its contents and value, as the monks of 
Mount Sinai were of the still greater treasure of the Codex 
Sinaiticus. At last it was discovered in 1873, and a portion 
of it published (The Clementine Epistles) in 1875. 

The happy discoverer and first editor is PHILOTHEOS BRYEN- 
NIoS, formerly Metropolitan of Serrze, an ancient see (Heraclea) 
of Macedonia, now Metropolitan of Nicomedia(Ismid). This was 
once the magnificent capital of Bithynia and the residence of 
the Emperor Diocletian, where the last and the most terrible 
persecution of the Church broke out (a.p. 303), and where 
Constantine the Great, the first Christian Emperor, was bap- 
tized and closed his life (337). Bryennios is next in rank to 
the Patriarch of Constantinople and the Bishop of Ephesus, 
and usually resides in Constantinople, in a narrow, unpainted, 
wooden house of four stories, opposite the entrance of the patri- 
archal church and a few steps from the Jerusalem Monastery. 

He is probably the most learned prelate of the Greek Church 
at the present day. He was born in Constantinople (1833), 
studied in the patriarchal Seminary on the island of Chalce, 
and in three German Universities (Leipzig, Berlin and Mu- 
nich). He attended the second of the Old Catholic Con- 
ferences at Bonn (in 1875). He is well versed in the patristic, 
especially Greek, and in modern German literature. He 
freely quotes, in his two books on the Clementine Epistles, and 
on the Didache, the writings of Bingham, Schrockh, Neander, 
Gieseler, Hefele, von Drey, Krabbe, Bunsen, Dressel, Schlie- 
mann, Bickell, Tischendorf, Hilgenfeld, Lagarde, Ueltzen, 
Funk, Probst, Kraus, Uhlhorn, Migne’s Patrologia, Winer’s 
Biblisches Realworterbuch, and the writers in Herzog’s Real- 


PUBLICATION OF THE DIDACHE. 9 


Encyklopidie.* He was cordially welcomed by the scholars of 
the West, Catholic and Evangelical, to a permanent seat of 
honor in the republic of Christian learning. He may be called 
the Tischendorf of the Greek Church. The University of 
Edinburgh, at its tercentennial festival in 1884, justly conferred 
on him the honorary degree of Doctor of Divinity. 

Bryennios is described as a tall, dignified, courteous Kastern 
prelate, in the prime of manhood, with a fine, intelligent and 
winning face, high forehead, black hair, long mustache and 
beard, dark and expressive eyes, great conversational power 
and personal magnetism. He was a prominent, though passive 
candidate for the vacant patriarchal chair, which, however, has 
been recently filled (1884) by a different man.+ 


CHAPTER IV. 
Publication of the Didache. 


BRYENNIOS seems to have paid no particular attention to 
the Didache when he announced its title, and nothing more, 
among the contents of the Jerusalem Manuscript.t But after 
the close of the Russo-Turkish war, in 1878, he examined it 
more carefully, and at last published the Greek text, with 
learned notes and Prolegomena, written in Greek, at the close 
of 1883, at Constantinople.$ 


* It is quite amusing to meet these names in Greek dress, as ὁ Dpoinxy105, 
ὁ Νέανδρος, ὁ Γιδελέριος, ὁ BixxéAA10S, ὃ Ἕφελος, ὁ Ἱλγεμφέλδος, 
6 OvAyoprios (ἐν τῇ Real-Encycl. of Herzog), ete. 

+ I learn from a friend in Constantinople (Feb. 16, 1885,) that ‘‘ Bryennios 
is now in Nicomedia and not allowed to come to Constantinople,” but that 
there is no truth in the newspaper rumor of a “ rapprochement between 
the Greek and Roman Churches ” under the new Patriarch. 

¢ Nor could any other scholar infer its importance from the mere title. 
Bishop Lightfoot (in his Appendix to S. Clement of Rome, 1877, p. 281) 
simply said : ‘‘ What may be the value of the Doctrina Apostolorum remains 
to be seen.” 

§ The title, translated into English, reads: TEACHING OF THE TWELVE 
Apostles. Prom the Jerusalem Manuscript now for the first time published 
with Prolegomena and Notes, by Philotheos Bryennios, Metropolitan of 


10 A LITERARY SENSATION, 


Great as was his service to Christian literature by the publi- 
catfon of the Clementine Epistles, which were in part known 
before, that service was eclipsed by the publication of the 
Didache, which had entirely disappeared, with the exception of 
a few references to it among the Greek fathers. 


CHAPTER V. 
A Literary Sensation. 


SeLpom has a book created so great a sensation in the 
theological world. Tischendorf’s discovery of the Codex Sina- 
iticus of the Greek Bible, in the Convent of St. Catherine, at 
the foot of Mount Sinai, in 1859, after three journeys through 
the wilderness, is far more important, and has besides all the 
charm of a heroic romance. But the interest felt in “ the find” 
of Bryennios was perhaps even more extensive, though less 
deep and lasting. ‘The German divines fell upon the precious 
morsel with ravenous appetite. The first public notice of the 
Didache appeared in the ‘ Allgemeine Zeitung” of Munich, Jan- 
uary 25, 1884. A few days afterwards, Dr. Adolf Harnack, 
Professor of Church History in the University of Giessen, who 
had received an advance copy directly from the editor in Con- 
stantinople, published a notice with a German translation of the 
greater part (from Chs. VIL-X VIL.) of the document.* This 
was only a forerunner of his able and learned book on the sub- 


Nicomedia. Constantinople, 1883. The book has no preface, but was 
finished in December of that year, and therefore would, according to Euro- 
pean fashion, bear the imprint of 1884. It contains 149 pages Prolegomena 
and 55 pages text with critical notes, to which are added indexes and corri- 
genda (p. 57-75). It is the only edition taken from the MS. itself, and the 
parent of all other editions. The MS. has since become almost inaccessible, 
but there is not the slightest ground for distrusting either the learning and 
ability, or the honesty of Bryennios ; on the contrary, they are evident on 
_ every page of his edition. 

* In the “ Theologische Literaturzeitung” (of which he is the editor), 
Leipzig, Feb. 3, 1884. It was from this article that the first notice was 
sent to America, by Dr. Caspar René Gregory, in a communication to the 
New York ‘‘ Independent” for Feb. 28, 1884, containing an English trans- 
lation of the German version of Harnack. 


A LITERARY SENSATION, 11 


ject which appeared in June of the same year.* Dr. Hilgenfeld, 
Professor in Jena, received likewise a copy directly from Bry- 
ennios, January 13, 1884,+ and forthwith published the Greek 
text with critical emendations.{ Dr. Aug. Wiinsche soon 
followed with an edition of the Greek text and German transla- 
tion and brief notes, in May, 1884. Independently of these 
publications, Dr. Theodor Zahn, Professor in Hrlangen, and 
one of the first patristic scholars of the age, made the Didache 
the subject of a thorough investigation in his “ Supplementum 
Clementinum” (278-819), which appeared in June or July, 
1884.§ Bickell, of Innsbruck; Funk, of Tiibingen; Kraw- 
utzcky, of Breslau,—three eminent Roman Catholic scholars, 
—Holtzmann, of Strassburg; Bonwetsch, of Dorpat, and many 
others, followed with reviews and discussions of special points 
in various German periodicals. 

In England the first notice of the Didache appeared in the 
“Durham University Journal” for February, 1884, by Rev. 
A. Robertson, Principal of Hatfield Hall, Durham. Professor 
John Wordsworth, of Oxford, Archdeacon Farrar, of London, 
Professor A. Plummer, of Durham, and a number of other Epis- 
copalians, appeared on the field with editions, translations and 
critical discussions in the “Guardian,” the ‘Contemporary 
Review,” the ‘“ Church Quarterly Review,” etc. Prof. Hatch, 
of Oxford, delivered an interesting lecture on the subject (not 
yet published) in the Jerusalem Chamber, London. Bishop 
Lightfoot discussed the document briefly in the Church Con- 
gress at Carlisle (Sept., 1884). Rev. Mr. De Romestin (1884) 
and Canon Spence (1885) published the Greek text with an 
English version, notes and discussions. 


\ 

* Diz LEHRE DER ZWwOLF AposTEL nebst Untersuchungen zur dltesten 
Geschichte der Kirchenverfassung und des Kirchenrechts. With an Appen- 
dix by Oscar von Gebhardt, Leipzig, 1884. Text and translation with notes, 
70 pages, Prolegomena, 294 pages. 

+So he informs us in his ‘‘ Zeitschrift fiir wissenschaftl. Theologie,”’ 1885, 
No. I, p. 73. 

{ In the second ed. of his Novwm Testam. extra Canonem receptum. Lips., 
1884. Fase. IV., 94-103. 

§ Comp. also his critical notice of Harnack’s book in the ‘ Theol, Litera- 
turblatt,” Leipzig, for June 27 and July 11, 1884. 


12 VARIOUS ESTIMATES. 


More extensive even than in any country of Europe was the 
interest with which the Didache was received in the United 
States. As soon as the first copies reached the Western hem- 
isphere, the book was reprinted, translated and commented 
upon by theological professors and editors of religious news- 
papers of all denominations and sects. The first American 
edition, with the Greek text and notes, was prepared by Prof 
Roswell D. Hitchcock, D.D., and Prof. Francis Brown, D.D., of 
Union Theological Seminary, New York, as early as March, 
1884. Almost simultaneously appeared a translation by the Rev, 
©. C. Starbuck, with an introductory notice by Prof. Egbert 
C. Smyth, D.D., in the “Andover Review” for April, 1884. 
Since that time at least half a dozen other translations with or 
without the original were published; while a list of discussions 
and notices in the periodical press would fill several pages. 

The document has also excited more or less attention in 
France, Holland, Switzerland, and the Scandinavian coun- 
tries. 


CHAPTER Ve 
Various Estimates. 


THE cause of this unusual attention to an anonymous book 
of less than ten small octavo pages, is obvious. The post- 
Apostolic age from the destruction of Jerusalem (A.D. 70) to the 
middle of the second century is the darkest, that is, the least 
known, in Church history. The newly discovered document 
promised a long-desired answer to many historical questions. 

In Germany and on the Continent generally, where theology 
has a predominantly scientific and speculative character, the 
Didache was discussed with exhaustive learning and acumen 
as a contribution to historical information, with regard to its 
authorship, the time and place of composition, its precise text, 
its relation to cognate documents, as the Epistle of Barnabas, 
the Pastor Herm, the Judicium Petri, the Ecclesiastical 
Canons, and the Apostolical Constitutions. 

In England, and especially in America, where theology is 


VARIOUS ESTIMATES. 1.3} 


more practical and more closely connected with Church life 
than in Germany, the Dedache was welcomed in its bearing 
upon controverted points of doctrine, ritual and polity, and 
utilized for sectarian purposes. 

Peedobaptists found in it a welcome argument for pouring or 
sprinkling, as a legitimate mode of baptism; Baptists pointed 
triumphantly to the requirement of immersion in living water 
as the rule, and to the absence of any allusion to infant bap- 
tism; while the threefold repetition of immersion and the re- 
quirement of previous fasting suited neither party. Episco- 
palians were pleased to find Bishops and Deacons (though no 
Deaconesses), but non-Episcopalians pointed to the implied 
identity of Bishops and Presbyters; while the travelling 
Apostles and Prophets puzzled the advocates of all forms of 
Church government. The friends of liturgical worship derived 
aid and comfort from the eucharistic prayers and the prescrip- 
tion to recite the Lord’s Prayer three times a day; but free 
prayer is likewise sanctioned, and “the Prophets” are per- 
mitted to pray as long as they please after the eucharistic sac- 
rifice with which the Agape was connected. Roman Catholic 
divines found traces of purgatory, and the daily sacrifice of the 
mass, but not a word about the Pope and an exclusive priest- 
hood, or the worship of Saints and the Virgin, or any of the 
other distinctive features of the Papal system; while another 
Roman Catholic critic depreciates the Didache as a product of 
the Ebionite sect. Unitarians and Rationalists were pleased 
with the meagreness of the doctrinal teaching and the absence of 
the dogmas of the Trinity, Incarnation, depravity, atonement, 
ete.; but they overlooked the baptismal formula and the euchar- 
istic prayers, and the fact that the roots of the Apostles’ Creed 
are at least as old as the Didache, as is proven by the various 
ante-Nicene rules of faith. Millennarians and anti-Millen- 
narians have alike appealed to the Didache with about equal 
plausibility. 

We must look at the Didache, as on any other historical 
document, impartially and without any regard to sectarian 
issues. It is, in fact, neither Catholic nor Protestant, neither 
Episcopalian nor anti-Episcopalian, neither Baptist nor Psedo- 


14 THE TITLE. 


Baptist, neither Sacerdotal nor anti-Sacerdotal, neither Litur- 
gical nor anti-Liturgical; yet it is both in,part or in turn, It 
does not fit into any creed or ritual or Church polity or Church 
party of the present day; yet it presents one or more points of 
resemblance to Greek, Latin, and Protestant views and usages, , 
It belongs, like the writings of the Apostolic Fathers, to a state 
of transition from divine inspiration to human teaching, from 
Apostolic freedom to churchly consolidation. This is just 
what we must expect, if history is a living process of growth. 
The Didache furnishes another proof of the infinite superiority 
of the New Testament over ecclesiastical literature. Interest- 
ing and important as it is, it dwindles into insignificance 
before the Sermon on the Mount, or the Gospel of John, or the 
Epistle to the Galatians, or even the Evistle of James, which 
it more nearly resembles. 

The Didache claims no Apostolic authority ; it is simply the 
summary of what the unknown author learned either from per- 
sonal instruction or oral tradition to be the teaching of the 
Apostles, and what he honestly believed himself. It is anony- 
mous, but not pseudonymous ; post-Apostolic, but not pseudo- 
Apostolic. Its value is historical, and historical only. It fur- 
nishes us important information about the catechetical instrue- 
tion and usages in the age and in the country where it was 
written, but not beyond. It takes its place among the genu- 
ine documents of the Apostolic Fathers so-called—Clement ot 
Rome, Polycarp, Ignatius, Barnabas, Hermas. These writings 
fill the gap between the Apostles and the Church Fathers, 
from the close of the first to the middle of the second century; 
just as the Apocrypha of the Old Testament fill the gap 
between Malachi and John the Baptist. 


CHAPTER. VIL 
The Title. 


THE title of the Didache is borrowed from Acts, ii. 42, where | 
it is said of the primitive disciples that “ they continued stead- 


THE TITLE. 15 


fastly in the Apostles’ teaching * and fellowship, in the breaking of 
bread and the prayers.” It is to be understood in the same sense 
as in “the Apostles’ Creed,” of the contents, not of the form. 
The author does not claim to be an Apostle, but simply gives 
what he regards as a faithful summary of their teaching. The 
work is apocryphal, but no literary fraud. It differs in this re- 
spect very favorably from similar productions where the Apos- 
tles are introduced by name as speakers and made responsible for 
doctrines, canons and regulations, of which they never dreamed. 

The manuscript of the Didache has two titles: “TEACHING 
OF THE TWELVE APOSTLES,’ + and a longer one, “ TEACHING 
OF THE LORD THROUGH THE TWELVE APOSTLES TO THE GEN- 
TILES.” { ‘The latter indicates the inspiring author as well as 
the inspired organs, and the persons to be taught. “ΤΠ Gen- 
tiles” are the nations generally to whom the gospel is to be 
preached, Matt. xxvii. 19, and more particularly the heathen 
in course of preparation for baptism and church membership, 
or catechumens of Gentile descent, as distinct from Jewish 
candidates for baptism.$ 

Strictly speaking, however, the addition “to the Gentiles ” 


_ * ζῇ διδαχῇ τῶν ἀποστόλων. The E. V. renders 61d6ay7 by doctrine, 
the E. R. by teaching. 

+ Διδαχὴ τῶν Sadexa’Aro6rdAwrv. This corresponds to the titles as 

- given by Eusebius, Athanasius, Nicephorus, Rufinus, and Pseudo-Cyprian, 

except that they omit ‘‘ twelve,’ and that Eusebius and Pseudo-Cyprian use 
the plural δεδαχαί, doctrine, for the singular. The short title is probably 
an abridgement by the copyist. The Germans call it the Zevdifapostellehre. 

1 Διδαχὴ Κυρίου διὰ τῶν δωδεκα᾿ Ato6rvaAwy τοῖς ἔϑνεσιν. Zahn 
appropriately compares with this title 2 Peter, iii 2: ἡ τῶν ἀποστόλων 
ὑμῶν ἐντολὴ τοῦ πορίου καὶ σωτῆρος. 

§ So Bryennios, in his note, p. 8, τοῖς ἐξ ἐϑν ὧν προσιοῦσι καὶ βουλομέ- 
vous κατηχεῖόϑαι τὸν τῆς εὐσεβείας λόγον" εἰς τὴν τούτων VAP 
κατήχησιν καὶ διδασκαλίαν φέρεσϑαί μοι δοκεῖ πρωτιότα δὴ UAL μά- 
λιότα τὰ πρῶτα τῆς 416. κεφάλατα. Warnack (p. 27 sq.) objects to this 
natural interpretation as fatal to the integrity of the Did., and under- 
stands S77 to mean ‘‘ Gentile Christians,” as Rom. xi 13; Gal. ii. 12,14; 
Eph. iii. 1, since the Did. is intended for Christians. True ; but for Chris- 
tians in instructing Catechumens, to whom the doctrinal part, Ch. 1.-VL, 
applies, before baptism is mentioned (Ch. VII). Athanasius says expressly 
that the Did. was used in the instruction of catechumens (τοῖς ἄρτι TPOGE|N- 
χομένοις nai βουλομένοις κατηχεῖϑαι τὸν τῆς εὐσεβείαΞ λύγον. Hp. 
Fest. 39). 


16 AIM AND CONTENTS OF THE DIDACHTE. 


applies only to the first six chapters, or the Didache proper; 
while the remainder is intended for church members, or the 
congregations which administer the sacraments, elect ministers 
and exercise discipline. The division is clearly marked by the 
words with which the seventh chapter begins: ‘‘ Having said 
all these things, baptize,” that is, after all this preliminary 
instruction to the catechumens baptize them into the name of 
the Holy Trinity. Hence also the address: “ My child,” is 
only found in the first six chapters, namely, five times in Ch, 
IIL, once in Ch. IV., and “children” in Ch, V.* 


CHAPTER VIII. 
Aim and Contents of the Didache. 


THE Didache is a Church Manual or brief Directory of Apos- 
tolic teaching, worship and discipline, as understood by the 
author and taught and practised in the region where he lived. 

It is intended for teachers and congregations. It serves its 
purpose admirably: it is theoretical and practical, short and 
comprehensive, and conveniently arranged in four parts. 

The Didache is the oldest Manual of that kind. It was 
afterwards expanded in various modifications, and ultimately 
displaced by fuller manuals, especially by the pseudo-Clement- 
ine Constitutions, which correspond to a later development in 
doctrine and discipline. + 

The work is very complete for its size, and covers the whole 
field of Christian life. It easily falls into four parts: 

I. The doctrinal and catechetical part, setting forth the 
whole duty of the Christian. Chs. L—VI. 


* The same view is taken by Zahn (in his Supplem. Clem., p. 286), and by 
Massebieau (L’enseignement des douze apotres, p. 6), who says that the first 
part of the Did, (I.-VI.) is intended ‘‘aua paiens disposés ἃ se convertir,” 
the second ‘‘ qua fidéles.” 

+ On the relation of the Did. to later documents, see below, Ch> XXX., 
and especially the learned discussions of Harnack, Proleg., pp. 170-268, and 
Holtzmann, Die Didache und thre Nebenformen, in the ““ Jahrbicher fir 
Protest Theologie,” Leipzig, 1885, pp. 154-167. 


-THE DOCTRINAL OR CATECHETICAL PART, CHS. I-VI. [17 


II. The liturgical and devotional part, giving directions for 
Christian worship. Chs. VII.—X. and Ch. XIV. 
IIL The ecclesiastical and disciplinary part, concerning 

Church officers. Chs. XI.-—XIII. and XV. 

IV. The eschatological part, or the Christian’s hope. Ch. 
Dev IL '* 


CHAPTER IX. 
The Doctrinal or Catechetical Part, Chs. I-VI. «+ 


THE Doctrinal and Moral part is a summary of practical 
religion as a guide of Christian conduct in the parabolic form 
of Two Ways, the Way of Life and the Way of Death. It 
corresponds to our Catechisms. 

The first division, Chs. I.-IV., teaches the Way of Life, which 
consists in keeping the royal commandments of love to God and 
love to ourneighbor. The second division, Chs. V.-VL, shows 
the Way of Death, or the way of sin. ‘The lessons are given 
as exhortations to the learner, who is addressed as “‘ my child.” 

The Didache begins thus : 

**There are two Ways, one of Life and one of Death, but there is a great 
difference between the two Ways. The Way of Life then is this: First, thou 


shalt love God who made thee; secondly, thy neighbor as thyself; and what- 
soever thou dost not wish to be done to thee, do not thou to another.” 


Then the Way of Life is set forth in brief sentences posi- 
_ tively and negatively, with warnings against murder, adultery, 
theft, etc., according to the second part of the Decalogue 
(Chs. I-IV.). The Way of Death is described by a list of sins 


* Harnack, pp. 37-63, gives a much more minute analysis, but it is arti- 
ficial and deserves in part the adverse criticism of Hilgenfeld and Holtz- 
mann, although Harnack is right against Hilgenfeld in maintaining the unity 
and integrity of the Didache. He assumes three parts with many subdi- 
visions: I. The Commandments of Christian Morals, which constitute the 
Christian character of the churches. Chs. I.-X. II. Directions concerning 
congregational lifeand intercourse. Ch. XI.-XV._ III. Concluding exhorta- 
tion to watchfulness. Ch. XVI. H. de Romestin makes only two parts: 
I. Rules of Christian morality, and the duties of individuals (I.-VI.); I. Du- 
ties of Christians as members of the Church (VII.-XVI.). 

2 


18 THE TWO WAYS. 


and sinners (Ch. V.). Then follow warnings against false 
teachers, and the eating of meat offered to idols (Ch. VL). 
The first part of the Didache isan echo of the Sermon on the 
Mount, as reported in Matthew, Chs. V.-VIIL, with some 
peculiar features derived from oral tradition ; but the reminis- 
cences from Matthew are far superior to the new matter. 


CHAPTER X. 
The Two Ways. 


THE popular figure of the Two Ways was suggested by 
Jeremiah, xxi. 8: “ Thus saith the Lord: Behold, I set before 
you the way of life, and the way of death;” by Moses, Deut. 
xxx. 15: “1 have set before thee this day life and good, and 
death and evil:” and by the passage in the Sermon on the 
Mount which speaks of “the broad way that leadeth to de. 
struction,” and the “ narrow way that leadeth unto life” (Matt. 
vii. 18, 14). Somewhat similar is also the saying of Elijah: 
“How long halt ye between two opinions? If Jehovah be 
God, follow him, but if Baal, then follow him” (1 Kings, xvii. 

21). 
_ Peter used this mode of teaching; for he speaks of “the 
way of truth,” “the right way,” “the way of righteousness,” 
and contrasts it with “the way of Balaam.” * 

Here is, perhaps, the origin of the connection of the name 
of this Apostle with a lost apocryphal book mentioned by 
Rufinus+ and Jeromet under the double title, “The Two 
Ways” (Duce Vie), and ‘The Judgment of Peter” (Judiciwm 
Petri). This mysterious book has been identified by some 
with the ‘‘ Apostolical Church Order,” because Peter has there 
the last word among the speakers.§ But it is, probably, 


* ὁδὸς τῆς ἀληθείας, εὐθεῖα 6505, ὁδὸς τοῦ Βαλαάμ (2 Pet. ii. 2, 
15, 21). 

+ Expos, in Symb, Apost., Ch XXXVIII, 

1 De Viris iil., Ch. I. 

ἃ So Hilgenfeld (in the first ed. of his Nov. Test. extra canonem receptum, 
1866, and in the second ed., 1884, Fasc. IV., p. 110). An anonymous 


THE TWO WAYS. 19 


identical with the Didache, that is, with its first part, which 
may appropriately be entitled, ‘The Two Ways.” The name 
of Peter, however, does not occur in it, nor that of any other 
Apostle; and in the “ Apostolical Church Order,” which is 
an apocryphal expansion of the Didache, the sentence of the 
Two Ways is attributed to St. John. For in the estimate of 
the Eastern Church, where both originated, John had the char- 
isma of teaching, Peter the charisma of governing; the former 
was the theologian, the latter the churchman, or ecclesiastic, 
among the Apostles. The hypothesis of the authorship of 
Peter is connected with the Western conception of his pri- 
macy, and occurs only in Latin writers. 

The same teaching of the Two Ways we find with slight 
modifications in several post-Apostolic productions still ex- 
tant. 

The Epistle of Barnabas contrasts “the Way of Light,” and 
“the Way of Darkness,” the first under the control of the 
angels of God, the second under the control of the angels of 
Satan. He calls them ways of “teaching and authority,” and 
thus seems to claim Apostolic origin for this method of instruc- 
tion.* He describes the Way of Light as the way of love to 
God and man, and the Way of Darkness as “ crooked and full of 
cursing,” as “the way of eternal death with punishment in which 
are the things that destroy the soul, namely, idolatry, arrogance, 


hypocrisy, adultery, murder, magic, avarice,” ete. The con- 


eluding part of Barnabas (Chs. X VITI.—XX.) furnishes a strik- 
ing parallel to the first part of the Didache, so that either the 
one must be the source of the other, or both are derived from 
a common source. On this question able critics are divided.t+ 


writer in the ‘Christian Remembrancer” for 1854, p. 293 sq., had pre- 
viously made the same conjecture, but had also suggested the possible iden- 
tity of the document with the old Didache known to Eusebius and Atha- 
nasius. See also Bickell, Gesch. des Kirchenrechts (1843), I. 65 and 96. 

* Ch. XVIII. : ὁδοὶ δύο εἰδὶν Sid axWS καὶ FE0VCGTAS, ἡ τὲ τοῦ 
φωτὸς "αἱ ἡ τοῦ GROTOUS. 

+(1) The priority of Barnabas is advocated by Bryennios (who, in the 11th 
Chapter of his Prolegomena, prints the parallel sections, marking the differ- 
ence by distinct type), Hilgenfeld, Harnack, Krawutzcky. (2) For the pri- 
ority of the Didache are Zahn, Funk, Farrar, Potwin. (8) For an older 
source of both : Holtzmann, Lightfoot, Massebieau. 


20 THE TWO WAYS. 


But the brevity, simplicity and terseness of the Didache seem 
to me to decide clearly in favor both of its priority and superi- 
ority. It is less figurative, more biblical, and more closely 


conformed to the Sermon on the Mount. 
and confused expansion of the 


Barnabas are an ill-arranged 
Didache.* 


The last chapters of 


* Here are the passages ‘on the Two Ways in parallel columns; the identi- 
eal words being printed in small capitals: 


Drpacusz, Ch. I. 


‘< THERE ARE TWO WAYS, one of life 
and one of death; AND THERE IS A 
GREAT DIFFERENCE BETWEEN THE TWO 
ways. (Οδοὲ δύο εἰσί, μία τῆς 
ζωῆς καὶ μία τοῦ ϑανάτου" δια- 
φορὰ δὲ πολλὴ μεταξὺ τῶν δύο 
céav. Barn. omits weraév.) 


Now THe way of life 1s rus :—First, 
THOU SHALT LOVE God WHO MADE 
THEE (ἀγαπήσεις tov ϑεὸν τὸν 
ποιησαντά Cé)\— 


secondly, THY NEIGHBOR as thyself 
(τὸν πλησίον Gov ὡς Geavtor); and 
all things whatsoever thou wouldest 
not have done to thee, do not thou 
to another.” 


EPIstLe OF BARNABAS, Chs. xviil., xix. 


«But let us now pass to another 
kind of knowledge and _ teaching. 
THERE ARE TWo WAYS of teaching and 
of authority, the one of light and 
the other of darkness; AND THERE 
IS A GREAT DIFFERENCE OF THE TWO 
ways. For over the one have been 
appointed light-bringing angels of 
God, and over the other angels of 
Satan; and the One is Lord for ever 
and ever, and the other is prince of the 
present season of lawlessness. * * * 

Ch. xix.—Now THRE way of light is 
THIS: If any one wishes to travel to 
the appointed place he must be zeal- 
ous in his works. The knowledge, 
then, which is given to us for 
walking in this way, is this: THou 
SHALT LOVE Him WHO MADE THEE 
(ἀγαπήσεις τὸν ὅε ποιήσαντα); 
thou shalt fear Him who formed thee; 
thou shalt glorify Him who redeemed 
thee from death. Thou shalt be sim- 
ple in heart and rich in spirit. 
Thou shalt not join thyself to those 
who walk in THE WAY OF DEATH. 


Thou shalt love THY NEIGHBOR above 
thine own soul. (ἀγαπήσεις τὸν 
πλησίον Gov ὑπὲρ τὴν ψυχήν 
6ov.)” The MS. in the Cod. Sin. 
corrects it into ὦ ἑαυτόν. 


ee ΜΘΜΝ νῦν, τ. “θ΄ σᾳ΄““««{«νΨΘΒΒΩΝ 


a 


THE TWO WAYS. 21: 


The Shepherd of Hermas, with another variation, speaks of 
a “straight Way” and a “crooked Way.” * 

In the so-called ‘‘ Apostolical Church Order,” or ‘ Keclesiasti- 
cal Canons of the Holy Apostles,” which exist in Greek, Cop- 
tic and Syriac and probably date from the third century, if not 
from the close of the second,t St. John, as already remarked, 
introduces the Apostolic instructions with the distinction of 
the Two Ways in the very words of the Didache.t 
~ The “ Apostolical Constitutions ” from the fourth century re- 
peat the same teaching in a still more expanded form and in- 
terwoven with many Scripture passages. 

The general distinction of Two Ways for two modes of 
life with opposite issues is not confined to biblical and 
ecclesiastical literature. The Talmud speaks of Two Ways, 
the one leading to Paradise, the other to Gehenna. The 
familiar myth of Hercules told by Prodicus in Xenophon’s 


* The 0987) ὁδός and the στρεβλὴ ὁδός. Mandat. vi. 1 and 2 (in 
Funk’s ed., I. 406). Hermas assigns two angels to man, an angel of right- 
eousness and an angel of wickedness (δυο εἰσὶν ἄγγελοι μετὰ τοῦ ar- 
ϑρώπου, εἴς τῆς δικαιοσύνης, καὶ εἴς τῆς πονηρίας); and he warns the 
reader to follow the former and to renounce the latter. Funk quotes a par- 
allel passage from the ‘‘Testaments of the XII Patriarchs,” iv. 20, which 
speaks of two spirits in man, the πνεῦμα τῆς ἀληϑείας and the πνεῦμα 
τῆς πλάνης. See also Bryennios, Proleg. 

+ First published in Greek by Bickell, 1843, and also by Hilgenfeld (J. 6. 
111-121), Harnack (in his book on the Didache, pp. 225-287), and others. 

oF Dipacue, Ch. 1. Ap. Cuurcu OrpbeR, Ch. 1. 


‘(THERE ARE TWO WAYS, ONE OF 
LIFE AND ONE OF DEATH; BUT THERE 
IS A GREAT DIFFERENCE BETWEEN 
THE TWO Ways. Now THE WAY OF 
Lire 1s Tots: Hirst, THou sHALT 
LOVE GOD WHO MADE THEE; SECOND- 
LY, THY NEIGHBOR AS THYSELF.” 


‘* John said: 

““ THERE ARE Two WAYS, ONE OF 
LIFE AND ONE OF DEATH; BUT THERE 
IS A GREAT DIFFERENCE BETWEEN THE 
Two Ways. Now THE Way OF LIFE 
IS THIS: FIRST, THOU SHALT LOVE 
Gop wHo MADE THEE, from thy whole 
heart, and thou shalt glorify him 
who redeemed thee from death, which 
is the first commandment. SECOND- 
Ly, thou shalt love THY NEIGHBOR AS 
THYSELF, which is the second com- 
mandment, on which hang the 
whole law and the prophets.” (Matt. 
xxii. 40.) 


22 THE THEOLOGY OF THE DIDACHE. 


Memorabilia represents the hero in his youth as standing be- 
tween the Way of pleasure and disgrace and the arduous Way 
of virtue and glory. 


But there is a great difference between the heathen and the 


Christian conception of the Two Ways, as there is between 
the Ways themselves. Love of glory was the motive power 
of heathen virtue; love to God and man is the soul of Chris- 
tian life, which derives its inspiration from the redeeming love 
of Christ. 


CHAPTER XI 
The Theclogy of the Didache. 


THE prominent features of the catechetical part of the Didache 
are its prevailing moral tone, and the absence of the specific 
dogmas of the Church which were afterwards developed in the 
theological controversies with EKbionism, Gnosticism and other 
heresies. For every true dogma is the result of a conflict, and 
marks a victory of truth over error. 

Christianity appears in the Didache as a pure and holy life 
based upon the teaching and example of Christ and on the 
Decalogue as explained by him in the Sermon on the Mount, 
and summed up in the royal law of love to God and man. 
The Didache agrees in this respect with the Epistle of James, 
the Epistle of Polycarp, and the writings of Justin Martyr 
(who, however, already branched out into philosophical specu- 
lation). The younger Pliny describes the Christians in Bithyn- 
ia as scrupulously moral and conscientious worshippers of 
Christ. It was by the practical proof of virtue and piety more 
than by doctrines that the Christian religion conquered the 
heathen world. And to this day a living Christian is the best 
apology of Christianity. 

Compared with the New Testament, the Didache is very poor 
and meagre. It echoes only the Synoptical Gospels, and even 
them only in part; it ignores, with the exception perhaps of ἃ 
few faint allusions, the rich Johannean and Pauline teaching. 
It is behind the doctrinal contents of some other post-Apostolic 


᾽ 


THE THEOLOGY OF THE DIDACHE. 23 


writings. It has neither “the pastoral pathos of Clement of 
Rome, nor the mystic fire of Ignatius, nor the pietistic breath 
of Hermas.” Not even the doctrine of one God is laid down 
as the foundation, nor is the commandment of the love of God 
expanded. * 

But we must not infer too much from these omissions. 
Silence here implies no opposition, not even ignorance. We 
cannot suppose for a moment that the writer depreciated the 
commandments of the first table, because they are not men- 
tioned in detail. In such a brief tract, not larger than the 
Epistle to the Galatians, many things had to be taken for 
granted. It is only one among other means of instruction 
and edification. The Didache expressly and repeatedly refers 
to the “Gospel” as the source and rule of Christian life (Chs. 
VIII. 2; XI. 8; XV. 3, 4). The baptismal formula implies 
the germ of the dogma of the Holy Trinity, and the eucharistic 
thanksgivings the germ of the doctrine of the atonement. We 
should also remember that the more mysterious parts of the 
Christian system were from fear of profanation concealed from 
the Catechumens by the Secret Discipline of the ancient 
Church; but some confession of faith, similar to the Apostles’ 
Creed, was early required from the candidates for Baptism, and 
hence the chief facts of revelation therein contained must have 
been made known.-in the preceding catechetical instruction, 
The rules of faith which we find in the writings of Ireneus, 
Tertullian, Cyprian, Novatian, Origen, and other ante-Nicene 
writers, date in substance from the post-Apostolic, if not from 
the Apostolic age.t 

A Roman Catholic critic unjustly charges the Didache with 
EKbionism, and puts its composition down to the close of the 
second century.t In this case it would lose all its value as a 


*See Zahn, Supplementum Clementinum, pp. 288 sq. 

+ They are collected in Schaff’s Creeds of Christendom, II. 11-44. 

1 Dr. Krawutzcky, of Breslau : Ueber die δος. Zwélfapostellehre, thre 
hauptstchlichsten Quellen und ihre erste Aufnahme, in the ‘‘ Theologische 
Quartalschrift ” of the Roman Catholic Faculty of Tiibingen, 1884, No. IV. 
pp. 547-606. He says, p. 585: ‘‘ Die angegebenen Einzelheiten, wozu noch 
der wahrscheinliche Gebrauch des Evangeliums der Nazarder und Ebioniten 
und Nichtgebrauch der paulinischen und johanneischen Schriften kommt, 


24 THE THEOLOGY OF THE DIDACHE. 


link in the regular chain of post-Apostolic Christianity. But 
the Didache shows no trace of the chief characteristics of this 
Judaizing heresy: the necessity of circumcision for salvation, 
the perpetual obligation of the whole ritual as well as moral 
. law of Moses, the denial of the divinity of Christ, the intense 
hostility to Paul as an apostate and heretic, the restoration of 
the Jews, the millennial reign of Christ in Jerusalem. It has 
no affinity with the, legalistic or Pharisaical EHbionism whose 
forerunners Paul opposes in his Kpistle to the Galatians, nor 
with the theosophic or Essenic Ebionism, the germs of which 
Paul refutes in the second chapter of Colossians, and least of 
‘all with the wild speculations of the pseudo-Clementine Homilies, 
which date from the middle or end of the second century. The 
Didache calls the Pharisees “ hypocrites” and opposes their 
days of fasting; it recognizes the Lord’s Day instead of the 
Jewish Sabbath, and completely ignores circumcision and the 
ἢ ceremonial law. . 

Let us gather up the theological points expressed or implied 
in this little book. . 

God is the Creator (I. 2), the Almighty Ruler who made all 


fithren zu dem Ergebniss, dass der Verfasser der Zwilfapostellehre wahr- 
scheinlich einer ebionitisierenden Richtung huldigte und somit an dem Auf- 
schwunge, welchen die Sekte der Ebioniten gegen das Jahy 200 nahm, wohl 
nicht unbetherlict war.” He remarks in a note that the Clementine Hom- 
ilies appeared about the same time ; while the vulgar Ebionism was a little 
later represented by Symmachus, the translator of the Hebrew Scriptures. 
He also refers to Blastus and Theodotus in-Rome about 192, and ventures ‘on 
the conjecture that Theodotus of Byzantium (Euseb. V. 19 sq.), was probably 
the author of the Didache. He derives the quotations from an apocryphal 
Gospel, instead of Matthew, but without proof. He even finds in it a direct 
opposition to the doctrine of the atonement, and to the sacrifice of the New 
Covenant. He construes the second ordinances of the Apostles spoken of in 
the second Ireneus-Fragment (ed. of Stieren I. 854) into an appointment of 
the new sacrifice (v € av mpo6popay ἐν τῇ καινῇ S1a37xy) made against 
the Ebionites under the fresh impression of the fall of the temple with its 
Jewish sacrifices, and infers from the omission of this reference to the new 
covenant in the Didache, Ch. XIV., that it was written in opposition to 
that apostolic ordinance. But this is certainly very far fetched, and set 
aside by the fact that the Didache quotes the same passage as Irenzeus 
from Malachi in proof of the continuance of the sacrifice. Hence another 
Roman Catholic scholar (Dr. Bickell, of Innsbruck) finds here the germ of 
the sacrifice of the mass. But he is equally mistaken. 


THE THEOLOGY OF THE DIDACHE, 25 


things (X. 8), He is our Father in heaven (VIII 2). No event 
can happen without him (III. 10). He is the Giver of all good 
- gifts, temporal and spiritual, the author of our salvation, the 
object of prayer and praise (IX. and X.). To him belongs all 
glory forever, through Jesus Christ (VIIL 2; IX. 4; X. 4). 

Christ is the Lord and Saviour (X. 2, 3), God’s servant and 
God’s Son (IX. 2) and David’s God (X. 6), the author of the 
Gospel (VIII. 2; XV. 4. He is spiritually present in his 
Church, and will visibly come again to judgment (XVI. 1,7, 8). 
Through him knowledge and eternal life have been made known 
fous (UX. 3.;,X.°2). 

The Holy Spirit is associated with the Father and the Son 
(VIL 1, 8). He prepares man for the call of God (IV. 10). 
He speaks through the Prophets, and the sin against the Spirit 
shall not be forgiven (XI. 7). 

The Holy Trinity is implied in the baptismal formula, the 
strongest direct proof-text for this central doctrine (VIL. 1, 8). 

The Church is God’s instrument in bringing on the King- 
dom of Heaven which he prepared for her; he will deliver her 
from all evil and perfect her in his love (IX. 4; X. δ.) All 
true Christians are one, though scattered over the world, and 
God, the head of the Church, will gather them all from the 
four winds into his Kingdom (X. 5). 

- Baptism and the Eucharist are sacred ordinances instituted 
by Christ, and to be perpetually observed VII. 1-4; IX., X., 
XIV.). The Lord’s Day shall be kept holy as a day of wor- 
ship and thanksgiving (XIV. 1). The Lord’s Prayer should 
be repeated daily (VIII. 2), and Wednesday and Friday be 
given to fasting (VIII. 1). Reverence and gratitude are due 
to the ministers of Christ (XI. 1,4; XIL 1; XIII 1, 2). 

There is to be at the end of time a resurrection of the dead 
and a general judgment (ΧΥ 1... 

Man is made in the image of God (V. 2), but sinful, and 
needs forgiveness (VIIL 2); he must confess his transgres- 

_ sions to receive pardon (IV. 14; XIV. 1, 2). 

Man’s whole duty is to love God and his neighbor, and to 

show this practically by abstaining from all sins of thought, 
word and deed, and by observing all the commandments (Ch. 


26 THE RITUALISTIC OR LITURGICAL PART. 


L. 6), according to the Gospel (XI. 3), neither adding nor taking 
away (IV. 13). This is the Way of Life, but the way of sin 
is the Way of Death. There is no third way, no compromise 
between good and evil, between life and death. 

It would be difficult to find more theology in the Hpistle of 
James, which has nearly the same size. If this teaching be 
Ebionism, then Ebionism is no heresy. But the Didache and 
the Epistle of James antedate the Ebionitic heresy properly 
so called, which was a stunted and impoverished Christianity 
in opposition to Catholic and orthodox Christianity. They 
represent the early Jewish-Christian type of teaching, before 
the universalism and liberalism of the great Apostle of the 
Gentiles had penetrated the Church. They teach a plain, com- 
mon-sense Christianity, not dogmatical, but ethical, not very 
profound, but eminently practical, and even now best suited to 
the taste of many sincere and devout Christians. We cannot 
disregard it as long as the Epistle of James keeps its place in 
the canon of the New Testament. 


CHAPTER XII. 
The Ritualistic or Inturgical Part. 


THE Second Part of the Didache is a Directory of Public 
Worship, Chs. VIL—X. and XIV. It corresponds to our Hymn 
Books and Prayer Books. It treats first of the administration 
of Baptism, which is to follow the catechetical instruction and 
conversion of the Catechumen (Ch. VII.) ; then of Prayer and 
Fasting (Ch. VIII.), and last of the celebration of the Agape 
and Hucharist (Chs. IX., X. and XIV.). 

We have here an important addition to our knowledge of 
ancient worship. The New Testament gives us neither a lit- 
urgy nor a ritual, but only the Lord’s Prayer, the baptismal 
formula, and the words of institution of the holy communion. 
The liturgies which bear the names of St. Clement, St. Mark, 
and St. James, cannot be traced beyond the Nicene age, though 
they embody a common liturgical tradition which is much 


THE LORD'S DAY AND THE CHRISTIAN WEEK, 27 


older, and explains their affinity in essentials.* The full text 
of the first Epistle of Clement to the Corinthians, as published 
by Bryennios from the Jerusalem MS. in 1875, made us 8ο- 
quainted with the oldest post-Apostolic prayer, which was 
probably used in the Roman congregation towards the close of 
the first century.t But the Didache contains three eucharistic 
prayers besides the Lord’s Prayer. 


CHAPTER XIII. 
The Lord’s Day and the Christian Week. 


/AS to sacred seasons, the Didache bears witness to the cele- 
bration of the first day of the week, and gives it (after the 
Apocalypse) the significant name of the Lord’s Day, or rather 
(with a unique pleonastic addition), “the Lord’s Day of the 
Lord.” ¢ 

On that day the congregations are directed to assemble, to 
break bread, to confess their sins, to give thanks, and to cele- 
brate the sacrifice of the Eucharist. But before these acts of 
worship every dispute between the brethren should be settled, 
that their sacrifice may not be defiled (comp. Matt. v. 28, 24). 
This is the pure sacrifice which shall be offered in every place 
and time, as the Lord has spoken through the prophet (Mal. 
1. 11, 14). 

No reading of Scripture is mentioned, but not excluded. 
The use of the Old Testament may be taken for granted; the 
New Testament canon was not yet completed. Justin Martyr, 
writing about the middle of the second century, adds to the 
prayers and the Eucharist the reading of the Memoirs of the 
Apostles (ὦ ¢., the Canonical Gospels) and the Prophets, and a 
verbal instruction and exhortation by the “president” of the 


* See Church History, 111. 517 sqq. 

+ Chs. LIX.-LXI. See Church History, 11. 228 sq. 

Ch. XIV. 1: xvptaxr) Κυρίου. The earliest use of xvpzax7 as a noun. 
St. John first used it as an adjective, wvpzaxn ἡμέρα; Dominica dies, Rev. 
i. 10. 


28 THE LORD’S DAY AND THE CHRISTIAN WEEK. 


Een Teese On, as regular exercises of Christian worship on 
Sunday. * 

The celebration of the first,day of the week is based upon 
the fact of the resurrection of Christ, as the completion of the 
new creation and redemption, and is sanctioned .by Apostolic 
practice.t Its general observance during the second century 
is established beyond a doubt by the concurrent testimonies of 
Pliny (“stato die”), Barnabas (‘‘the eighth day,” in distinction 
from the Jewish Sabbath), Ignatius (‘the Lord’s Day”), es 
tin Martyr, Melito, Irenzeus, and Tertullian. ¢ 

Next to the first day of the week, the Didache gives a subor- 
dinate prominence to the fourth day (Wednesday),~and the 
Preparation day (Friday), as days of fasting, in distinction 
from the second and fifth days which the Pharisees observed 
as fasts (Ch. VIII). 

Here, too, the testimony of the Didache foreshadows the cus- 
tom of the second century, to observe Wednesday as the Day 
of the Betrayal, and Friday as the Day of the Crucifixion, by 
special prayer and half-fasting (semiejwnia). 

The Christian week was determined by the passion and res- 
urrection of the Lord, as the two great events through which 
the salvation of the world was accomplished. They are to be 
commemorated from week to week, the Lord’s Day by rejoic- 
ing and thanksgiving for the victory over sin, Wednesday and 
Friday by exercises of repentance. This was the idea and 
practice of the ante-Nicene Church. 

Beyond these simple elements of the Christian week the Di- 
dache does not go. It shows no trace of annual church 
festivals, not even of Easter, although this certainly was already 
observed as the Christian Passover, in the days of Poly- 
carp of Smyrna (d. 155), who had a controversy with Anicetus 
of Rome on the time and manner (not on the fact) of its obser- 
vance.§ This silence is one of the many indications of the 
antiquity of our document. 

* Apol.1. ὃς UXVIE. 

+ Acts) xx. 7+ 1 Cor. xvi. 25 πον, 10. 


1 See the details in Church History, Il. 201 sqq. 
$Ireneus in Eusebius, Hist. Hecl. V.24. See Church History, 11. 213 


8qq. 


BAPTISM IN THE DIDACHE. 29 


CHAPTER XIV. 
Prayer and Fasting. 


THe Didache prescribes the recital of the Lord’s Prayer 
three times a day, in imitation, no doubt, of the Jewish hours 
of devotion at nine, twelve, and three, and of the example of 
Daniel (VI. 10). Tertullian adds to them the morning and 
evening prayers (¢ngressu lucis et noctis), which need no special 
injunction. 

The Lord’s Prayer is given in the very words of Matthew 
(VL 9-13), with slight alterations (“ heaven” for ‘“ heavens,” 
and ‘‘debt” for “ debts”), and with the doxology (though not 
complete, “the kingdom” being omitted). This is the oldest 
authority for the use of the Lord’s Prayer. The doxology no 
doubt passed from Jewish custom (comp. 1 Chr. xxix. 11) into 
the Christian Church at a very early day, and was afterwards 
inserted into the current text of the Gospel. 

The Didache thus sanctions a form of prayer in the daily 
devotions, and gives besides three thanksgivines for the pub- 
lic celebration of the Hucharist, but with the express reserva- 
tion of the right of free prayer to the Prophets. The prescrip- 
tion of the frequent repetition of the Lord’s Prayer, however, 
and the apparent restriction of free prayer in public worship 
to the Prophets, indicate the beginning of liturgical bondage. 

The prescription to fast before Baptism (in Ch. VII. 4) 
and on Wednesdays and Fridays (Ch. VILL.) goes beyond the 
New Testament, and interferes with evangelical freedom. The 
Lord condemns the hypocritical fasting of the Pharisees, but 
left no command as to stated days of fasting. 


CHAPTER XV. 
Baptism in the Didache. 


The Didache knows only two sacraments, Baptism and the, 
Eucharist. On the former it gives the following important 


30 BAPTISM IN THE DIDACHE. 


and interesting directions, which have, in America, excited 
more attention than any other part of the book (Ch. VIL): 


*“As regards Baptism, baptize in this manner: Having first given all 
the preceding instruction [on the Way of Life and the Way of Death, Chs. 
I-VI], baptize into the name of the Father, and of the Son, and of the 
Holy Spirit, in living [running] water. 

“But if thou hast not living water, baptize into (ε 95) other water; and if 
thou canst not in cold, [then] in warm [water]. 

“But if thou hast neither [neither running nor standing, neither 
cold nor warm water, in sufficient quantity for immersion], pour (éxyeor) 
water on the head three times, into the name of Father and Son and Holy 
Spirit.” * 

‘But before Baptism let the baptizer and the candidate for Baptism fast, 
and any others who can; and thou shalt command him who is to be baptized 
to fast one or two days before.” 


It is instructive to compare with this chapter the next 
oldest description of Baptism by Justin Martyr, which is as 
follows: Ὁ 


“ΑΒ many as are persuaded and believe that the things taught and spoken 
by us are true, and promise to be able to live accordingly, are instructed to 
pray, and to entreat God with fasting for the remission of their past sins, 
while we at the same time pray and fast with them. Then they are brought 
by us to a place where there is water (ἔν Sa ὕδωρ ἐστί), and are regenerated 
(ἀναγενν ὥνται), in the same manner in which we ourselves were regen- 
erated. For in the name (ἐπ᾽ ὀνόματος) of the Father and Lord of the 
whole universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they 
then receive the washing with water (ro ἐν τῷ ὕδατι τότε λουτρὸν 
ποιοῦνται). For Christ also said, ‘Except ye be born again, ye shall not 
enter the kingdom of heaven.’” (John, iii. 5.) 


From the baptismal directory of the Didache we may infer 
the following particulars: 

1. Baptism shall take place after preceding instruction in 
the Way of Life and the Way of Death.t 


* The definite article in this passage is omitted by the carelessness of the 
writer or copyist. In the first paragraph the form is given correctly accord- 
ing to the text in Matthew. 

+ Apol. I. 61. 

¢ The words ταῦτα πάντα προειπόντες refer, of course, to the preced- 
ing six chapters. No baptismal creed is implied. The Apostles’ Creed was not 
yet shaped; but a shorter rule of faith may have been used with a promise of 
obedience to Christ. The Apost. Const. vii. 40 sqq. give a long form of the 
renunciation of Satan, and a confession of faith. 


BAPTISM IN THE DIDACHE. Syl 


Nothing is said_of Infant Baptism. The reference to instruc- 
tion and the direction of fasting show that the writer has in 
view only the Baptism of catechumens, or adult believers. 
Christianity always begins by preaching the gospel to such as 
ean hear, understand and believe. Baptism follows as a solemn 
act of introduction into fellowship with Christ and the privi- 
leges and duties of church-membership. Infant Baptism has 
no sense and would be worse than useless where there is no 
Christian family or Christian congregation to fulfil the condi- 
tions of Baptism and to guarantee a Christian nurture. Hence 
in the Apostolic and the whole ante-Nicene age to the time of 
Constantine Baptism of believing converts was the rule, and is 
to this day on every missionary field. Hence in the New 
Testament the baptized are addressed as people who have died 
and risen with Christ, and who have put on Christ. Baptism 
and conversion are almost used as synonymous terms.* 

But for this very reason the silence of the Didache about In- 
fant Baptism cannot be fairly used as an argument against it 
any more than the corresponding passages in the New Testa- 
ment, which are addressed to adult believers. When Chris- 
tianity is once established and organized, then comes in family 
religion with its duties and privileges. That Infant Baptism 
was practised in Christian families as early as the second cent- 
ury is evident from Tertullian, who opposed it as imprudent 
and dangerous, and from Origen, who approved it and speaks 
of it as an apostolic tradition.t Compulsory Infant Baptism, 
of course, was unknown even in the Nicene and post-Nicene 
age, and is a gross abuse, dating from the despotic weign of 
Justinian in close connection with the union of church and state. 

2. Baptism must be administered into the triune name (εὶς 
τὸ ὄνομα) of the Father, and the Son, and the Holy Spirit. 
This is the prescribed form of Christ. (Matt. xxvii. 19.) 

The shorter form “into the name of Jesus,” is not mentioned. 


* Comp. Acts, ii. 38, 41; Rom. vi. 3, 4 ; Gal. 111. 27. 

+ Ep ad Rom. 1. v. ¢. 6; ‘Eccles‘a ab Apostolis traditionem suscepti, etiam 
parvulis baptismum dare.” Hom. XIV. in Luc. : “ Parvuli baptizantur in 
remissionem peccatorum. Quorum peccatorum ? vel quo tempore pccca- 
verunt 2... Quia per baptismi sacramentum nativitatis sordes deponuntur, 
propterea baptizantur et parvult.” See Church History, vol. 11. 258 sqq. 


ome BAPTISM IN THE DIDACHE. 


8. The normal and favorite mode of Baptism is threefold 
immersion * “in living water,” ὦ. 6. fresh, running water, either 
in a stream or a fountain, as distinct from standing water in a 
pool or cistern. Immersion must be meant, otherwise there 
would be no difference between the first mode and the last 
which is aspersion or pouring. Besides it is the proper mean- 
ing of the Greek word here used. The preference for a river 
was naturally derived from our Saviour’s Baptism in the Jor- 
dan. Justin Martyr, when he says that the converts were led 
to a place “ where there is water,” means probably a river; 
since water sufficient for pouring or sprinkling could be had 
in every house. The direction of the Didache receives con- 
firmation from the baptismal pictures in the catacombs where 
the baptized stands ankle-deep or knee-deep or waist-deep in 
a stream and the baptizer on dry ground, extending his hand 
to perform the act. We shall return to this subject in the next 
chapter. Tertullian represents it as a matter of indifference 
whether Baptism take place in the sea, or in a lake, or-a river, 
or in standing water,t but he insists on érine immersion. { This . 
was the universal practice of the ancient Church, and is still 
continued in the East. It was deemed essential with reference 
to the Holy Trinity. Single immersion was considered hereti-’ 
cal or incomplete, and is forbidden by the Apostolical Canons.$ 

After Constantine, when the Church was recognized by the 
secular government and could hold real estate, special Baptis- 
teries were built in or near the churches for the more con-- 
venient performance of the rite in all kinds of weather and 
away ffom running streams. 


* «Three times” is only mentioned in connection with pouring, but must, 
of course, be supplied in the normal form of immersion. 

+ De Bapt., c. iv: ‘Nulla distinctio est, mari quis an stagno, flumine an 
fonte, lacu an alveo diluatur.” 

1 Adv. Prax. ὁ. xxvi: ‘‘ Nee semel, sed ter, ad singula nomina in personas 
singulas tinguimur.” De cor, mil. c. 8: ““ Ter mergitamur,” adding, how- 
ever, ‘‘amplius aliquid respondentes quam Dominus in evangelio determina- 
vit.” De Bapt. e. xiii: ‘ Lea tinguendi imposita est, et forma preseripta.” 

§ Can. 50: ‘“‘If any Bishop or Presbyter does not perform the three im- 
mersions, but only one immersion, let him be deposed.” In this point Prot- 
estant Baptists, who immerse but once, depart from the ancient practice on 
the ground that it has no Scripture authority. 


BAPTISM IN THE DIDACHE. 89 


4. While thus preference is given to immersion in living 
water, the Didache allows three exceptions: 

(a) Baptism (by immersion) “into other water” (εἰς ἄλλο 
ὕδωρ), 7%. e. any other kind of (cold) water in pools or cisterns. 

(ὁ) Baptism (by immersion) in warm water (in the houses), 

when the health of the candidate or the inclemency of the 
climate or season may require it. 

(ὁ) Threefold aspersion of the head, where neither running 

_ nor standing, neither cold nor warm water is at hand in suffi- 
ecient quantity for total or partial immersion. The aspersion 
of the head was the nearest substitute for total immersion, 
since the head is the chief part of man. There can be no 
Baptism without baptizing the head; but there may be valid 
Baptism without baptizing the rest of the body. 

Here we have the oldest extant testimony for the validity of 
baptism by pouring or aspersion. It is at least a hundred 
years older than the testimony of Cyprian. The passages 
quoted from Tertullian are not conclusive.* Bryennios would 
confine the exception to cases of sickness or to what is called 
“clinical Baptism.”+ But the Drdache puts it simply on the 
ground of scarcity of water, so that healthy persons might 
likewise be thus baptized (6. g. if converted in a desert, or on 
a mountain, or in a prison, or in a catacomb). 
~ We have, therefore, a right to infer that at the end of the first 
century there was no rigid uniformity in regard to the mode 
of Baptism and no scruple about the validity of aspersion or 

‘pouring, provided only the head was baptized into the triune 
name with the intention of baptizing. In the third century 
the exceptional aspersion was only allowed on the sick-bed, 
and even then it disqualified for the priesthood, at least in 
North Africa and the East, though not from any doubt of its 
validity, but from suspicion of the sincerity of the baptized. ¢ 


Ἢ De Bapt. cap. xii. (where he teaches the necessity of Baptism for salva- 
vation); and De Poen. cap. vi. (where he mentions hypothetically asper- 
ginem unam cuiuslibet aque, ‘one single sprinkling of any water whatever,” 
and uses ‘‘ bathing "ἢ in the same sense as baptizing). 

+ Baptismus clinicorum ; uAtvinos, bed-ridden (from σελίνη, couch ; 
uXrtverv, to recline). 

1 This is the reason assigned by the Council of Neo-Czsarea in Cappado- 

3 


84 BAPTISM IN THE DIDACHE. 


Novatianus in Rome was indeed baptized by aspersion when 
on the point of death, and was nevertheless ordained to the 
priesthood ; but his defective Baptism was probably one of the 
reasons of his non-election to the See of Rome and an occasion 
for the subsequent schism which is attached to his name. 
Cyprian wrote a special tract in defence of clinical Baptism 
against those who denied its validity. ‘“ In the sacraments of 
salvation,” he says, ‘where necessity compels and God gives 
permission, the divine thing, though outwardly abridged, be- 
stows all that it implies on the believer.” * 

Thus explained, the directions of the Didache are perfectly 
clear and consistent with all the other information we have on 
Baptism in the ante-Nicene age. Trine immersion into the 
triune name was the rule, as it is to this day in all the Oriental 
churches; trine aspersion or pouring was the exception. The 
new thing which we learn is this, that in the post-Apostolic 
’ age a degree of freedom prevailed on the mode of Baptism, 
which was afterwards somewhat restricted. ; 

From this fact we may reason (a fortior’) that the same 
freedom existed already in the Apostolic age. It cannot 
be supposed that the Twelve Apostles were less liberal 
than the writer of the Didache, who wrote as it were in their 
name. 

It is astonishing how this testimony has been twisted and 
turned by certain writers in the sectarian interest. Some ex- 
clusive Immersionists, in order to get rid of the exception, 
have declared the Didache a literary forgery ; while some zeal- 
ous advocates of sprinkling, as the supposed original and 
Scriptural mode, have turned the exception into the rule, and 
substituted an imaginary difference between pouring in run- 
ning water and pouring on dry ground for the real difference 
between immersion and pouring water on the head. 

5. Baptism is to be preceded by fasting on the part of both 


cia (6. 314), in its twelfth canon: ‘If any one has been baptized in sick- 
ness, inasmuch as his [profession of] faith was not of his own free choice 
but of necessity. he cannot be promoted to the priesthood, unless on account 
of his subsequent zeal and faithfulness, or because of lack of men.”—See 
Fulton’s Index Canonum (N. Y., 1883), p. 217. 

* EBpist. LXXVI. (al. LXIX.) cap. 12, ad Magnum. 


BAPTISM IN THE DIDACHE. 30 


the catechumen and the baptizer and some others who may 
join. ‘The former is required to fast one or two days. 

There is no such prescription in the New Testament. In the 
case of Christ fasting followed his Baptism (Matt. iv. 2.); and 
the three thousand pentecostal converts seem to have been 
baptized on the day of their conversion (Acts, 11. 88-40). 

Fasting is hkewise mentioned as customary in connection 
with Baptism by Justin Martyr and Tertullian, but not so 
definitely as in the Didache. The fasting of the baptizer prob- 
ably soon went out of use. 

6. Baptism is not represented as a clerical function, but the 
directions are addréssed to all members of the congregation; 
while in the corresponding direction of the Apostolical Con- 
stitutions the Bishop or Presbyter is addressed,* and Ignatius 
restricts the right to baptize to the Bishop, or at all events 
requires his permission or presence. t Justin Martyr mentions 
no particular person. ‘Tertullian, in his Montanistie opposition 
to a special priesthood, expressly gives the right even to lay- 
men, when bishops, priests, or deacons are not at hand; for 
what is equally received can be equally given. ¢ 

7. No mention is made of exorcism, which preceded the act 
of Baptism, nor of the application of oil, salt or other material, 
which accompanied it as early as the second and third centuries. 
The silence is conclusive, not indeed against the use of these 
additions, but against their importance in the estimation of the 
writer and his age. It is another indication of the early date 
of the book. 


* Book vii. 22: περὶ δὲ βαπτίόματος, ὦ &xiGnore ἢ APEGBUTEPE. . 
οὕτως βαπτίόδεις. 

+ Ad Smyrn. 8: οὐκ ἐξὸν ἐστιν χωρὶς τοῦ ἐπιδκόπου οὔτε 
βαπτίζειν οὔτε ἀγάπην ποιεῖν. ἶ 

¢ De Bapt. xvii. The Roman Catholic and Lutheran churches allow lay- 
Baptism, even the Baptism by midwives in case of necessity, 7. e. in danger 
of death and in absence οὗ a minister. This concession is connected with 
the view that Baptism is (ordinarily) necessary to salvation. The Calvinistic 
churches reject this view, and consequently also lay-Baptism. The Baptists 
regard Baptism unnecessary for salvation, but enjoined upon adult believers; 
the Quakers discard it altogether. 


36 THE DIDACHE AND THE CATACOMBS. 


CHAPTER XVL 
The Didache and the Catacombs.* 


THE oldest baptismal pictures in the Roman Catacombs may 
be traced to the close of the second century. They are rude 
and defaced and have no artistic merit, but considerable 
archeological value and furnish monumental evidence of the 
mode of Baptism which prevailed at that time. They are 
found on the walls of the Crypt of Lucina, the oldest part of 
the Catacomb of Pope St. Callistus (Calixtus) on the Via 
Appia, and in two of the six so-called ‘‘ Chambers of the Sacra- 
ments” in that cemetery.t 

The art of painting can only exhibit the beginning cr the 
end of the act, not the entire process.t But as far as they go 
these pictures confirm the river-Baptism prescribed by the 
Didache as the normal form, in imitation of the typical Bap- 
tism in the Jordan. They all represent the baptized as stand- 
ing in a stream, and the baptizer on dry ground; the former 


* On this subject the reader is referred to the illustrated works on the Cata- 
combs and early Christian art, by Commendatore DE Rossi, GArrucct, Rox- 
LER, NortucorE & BrownLow, Kraus, J. H. PARKER, Victor ScHULTZE, 
all of which are mentioned in my Church Hist. vol. ii. 266, 285 sq. Add 
to these Wotrorp Netson Core (then at Rome): The Archeology of Bap- 
tism, London (Yates and Alexander), 1876, which contains many illustrations; 
Eepert C. SmytH (Andover): Baptism in the ““ Teaching” and in Early 
Christian Art, in the ““ Andover Review” for May, 1884, p. 5833 sqq., with 
photo-engravings from Garrucci. Comp. also an article (by the writer) on 
the same subject in the N. Y. ‘‘ Independent” for March 5, 1885. 

+ Giovanni Battista de Rossi, the pioneer of modern Catacomb research, 
in the first volume of his monumental Roma Sotteranea, gives a full descrip- 
tion of the Oripte di Lucina nel cemetero di S. Callisto, with 40 tables of 
illustrations. For a brief account, see Schultze, Die Katakomben (Leipzig. 
1882), p. 810 sqq. He says of the ante-Nicene baptismal] pictures (p. 136): 
“ Die Taufdarstellungen vorkonstantinischer Zeit, deren Zahl sich auf drei 
belduft, zeigen stimmtlich erwachsene Téuflinge, in zwei Fallen Knaben, 
von etwa zwilf Jahren, im dritten Falle einen Jiingling. Der Act wird 
durch Untertauchen vollzogen.” The age of the pictures, however, is dis- 
puted. The late J. H. Parker, of Oxford, went too far in denying that there 
are any religious pictures in the Catacombs before the age of Constantine. 

1 In some later pictures given from MSS. in Roman libraries by Cote, pp. 
37, 40, 41, the water is unnaturally represented as a pyramid, within which 
the baptized person stands, entirely surrounded by the element. 


THE DIDACHE AND THE CATACOMBS. 37 


is nude, the latter is more or less robed. These two facts 
prove that immersion (either total or partial) was intended; 
otherwise the standing with the feet in water would be an un- 
meaning superfluity, and the nudity an unjustitiable indecen- 
ey.* Pouring is also confirmed in two of these pictures, but 
in connection with partial immersion, not without it. The 
illustrations will show this more plainly.t 

The oldest of these pictures represents the baptized as com- 
ing up (after immersion) from the river which reaches over 
his knees, and joining hands with the baptizer, who is dressed 
in a tunic, and assists him in ascending the shore; while in the 
air hovers a dove with a twig in its mouth. It is usually un- 
derstood to exhibit the Baptism of Christ in the Jordan as he 
comes out of the water.t 


* The unclothing of the candidate was a universal custom in the ancient 
Church and regarded as essential. Hence the baptisteries were commonly 
divided into two distinct apartments, the one for men, the other for women. 
See Bingham, Antiquities, Book XI. Ch. xi. Sect. 1-8. In cases of river- 
Baptism the two sexes were baptized at different times or in different parts 
of the river. 

+ The following cuts are taken, by permission, from Roller’s great work, Les 
Catacombs de Rome (1881), vol. i. pp. 94, 95, 100,101. See also the 14th 
Table in the first vol. of De Rossi’s Roma Sotter., and the second vol. of 
Garrucci’s Storia delle arte Christiana. The pictures of Roller are not so 
artistic as those of Garrucci, but more true to the homely simpuicity of the 
originals. Those of De Rossi are colored (chromo-lithographs). 

t Matt. iii. 16, ἀνέβη ἀπο τοῦ ὕδατος, and Mark i. 10, €% τοῦ ὕδατος. 


88 THE DIDACHE AND THE CATACOMBS. 


Another representation, apparently of the same scene, difiers 
from the former by giving a slight covering to the baptized 
person. 


In a later fresco picture of the Baptism of Christ in the 
Catacomb of San Ponziano, outside of Rome, Christ stands 
undressed in the Jordan with the water up to the waist, and 
John the Baptist from a projecting rock places his hand upon 
the head of Christ to immerse him, while the dove descends 
directly from the open heaven.* In a mosaic at Ravenna (S. 


Roller (i. 99) thus explains the picture; ‘‘ Jésus, moitié plongé dans Vl eau du 
Jourdain, nu, sans attributes divins, sans rayonnement au front, comme wn 
simple homme, et ἃ qui le Baptiste tend la main pour le fair sortir du fleuve.” 
Le Catacombs de Rome, vol. i. 99. Victor Schultze doubts this application, 
because of the nudity of Christ, and of the twig in the mouth of the dove, 
which he thinks points rather to Noah’s dove, since Baptism is often com- 
pared to the salvation from the flood. He finds here the Baptism of a mem- 
ber of the family to which that sepulchral chamber belonged. (Die Kata- 
komben, p. 318) But these objections have no weight. Christ is nearly 
always represented as unclothed in baptism, and sometimes a ministering 
angel stands on a cloud holding his dress. See the pictures in Cote, on pp. 
82, 46, ete. 

* See Cote, p. 82. On the opposite shore an angel is seen upon a cloud, 
holding Christ’s robes, and below a hart looking fixedly at the water to sym- 
bolize the ardent desire of the catechumen for baptism. Cote gives several 
other pictures of Christ’s baptism, pp. 33, 37, 39, 46. 


τσ κῶν 


ων. ὦ. 


THE DIDACHE AND THE CATACOMBS. 89 


Giovanni in Fonte) from the year 450, the same scene is rep- 
resented, but John the Baptist completes the immersion by 
pouring water with his right hand from a shell upon the head 
of Christ.* 

Two other pictures in the Catacomb of Pope Callistus 
(the two oldest next to the first given above) represent the 
Baptism of young catechumens by immersion of the feet sup- 
plemented by pouring or some action on the head. 

In the first picture a naked boy of about twelve or fifteen 
years stands only ankle-deep in.a stream ; while the baptizer, 
wearing a toga and holding a roll in his left hand, lays 
his right hand on the head of the candidate—either pour- 
ing water, or ready to dip him, or blessing him after the 
ceremony. t 


* Smyth, p. 543, figure 6. The picture shows on the right the river-god 
rising from the Jordan to worship Christ. In another fresco of Ravenna, in 
the Arian Baptistery now called ‘*S. Maria in Cosmedin,” given on p. 544, 
the Baptist places the hand on the head ready to dip, as in the Catacomb of 
San Ponziano just mentioned. 

+ On the meaning of this action of the baptizer the authorities are not 
agreed, in view probably of the indistinctness of the fresco. Garrucci (Storia, 
etc. vol. ii. p. 12; comp. his picture on Table V.) explains it as the rite of 


᾿ 


40 THE DIDACHE AND THE CATACOMBS. 


In the second picture the boy stands likewise in the river 
naked, and is surrounded by sprays of water as in a shower- 
bath, or as Garrucci says, “he is entirely immersed in a cloud 
of water.” * The sprays are thrown in streaks of greenish 
color with a brush around the body and above the head. The 
baptizer lays his right hand on the head of the baptized, while 
another man (whose figure is mutilated) in a sitting posture 
draws a fish from the water. 


confirmation, which immediately followed baptism in the ancient Church. 
De Rossi describes the picture as a slight immersion and simultaneous affu- 
sion (‘‘ battesimo effigiato per poca immersione 6 simultanea infusione dell’ 
acqua.”) Roller (a Protestant) likewise sees in the picture a specimen of in- 
complete immersion (Les Catac. i. 181). Τὰ the Orient and Africa, he says, 
Baptism was ‘‘une triple immersion et une triple emersion, accumpagnie 
dune triple confession de foi au Pére, au Fils et au Saint Esprit,” but in 
Rome, he thinks, the Christians were for a time satisfied ‘‘ d@’une immersion 
moins complete.” The proof for such a distinction is wanting. The Tiber 
afforded ample facility for full immersion. Baptisms, however, were also 
performed in fonts in the Catacombs. An artist, whom I consulted, takes 
still another view, namely that the baptizer is about to dip the boy. But 
there seems to be not water enough for full immersion. If experts differ, 
how shall a layman decide? 

* TD. 0. ii. 18: ““ Un giovanetto tutto ignudo, ὃ immerso interamente in un 
nembo di acqua. Il quale baqno ὃ rappresentato da grossi sprazzi di verde- 
mare, gittati col penello attorno alla persona e fin disopra alla testa di lui.” 
See the picture of this Baptism on Table VII. Garrucci’s plates are an 
artistic improvement of the original. De Rossi (Tavola XVI.) shows in 
colors the streaks of paint thrown with a brush around the body and above 
the head of the baptized. He explains the picture as a specimen of abun- 
dant affusion. It is also reproduced in Cote’s Archeology of Baptism, p. 34, 
and in Smith and Cheetham, Christ. Antiq. i. 168. Roller omits the fisher- 
man on the shore, which we have reproduced from De Rossi. 


IMMERSION AND POURING IN HISTORY. 41 


From these pictorial representations we have a right to 
draw the inference that the immersion was as complete as the 
depth of the accessible stream or fount would admit, and’ that 
the defect, if any, was supplemented by pouring water on the 
head. The Baptism of the head is always the most essential 
and indispensable part of Baptism.* 

In one of the catacombs, the cemetery of St. Pontianus, 
there isa baptismal fount supphed by a current of water, about 
three or four feet deep and six feet across, and approached by 
a flight of steps.+ In the Ostrianum cemetery, not far from 
the church of St. Agnes on the Via Nomentana, is the tradi- 
tional spot of St. Peter’s Baptisms, called Ad Nymphas S. Petri 
or Fons S. Petri. t 

River-Baptism gradually ceased when Baptisteries began to 
be built in the age of Constantine in or near the churches, with 
all the conveniences for the performance of the rite.§ They 
are very numerous, especially in Italy.. They went out of use 
when immersion ceased in the West. The last is said to have 
been built at Pistoia, in Italy, a.p. 1887. || 


CHAPTER XVIL 
Immersion and Pouring in HMisiory. 


THE baptisinal question has various aspects: philological 
(classical and Hellenistic), exegetical, historical, dogmatic, ritu- 
alistic, and liturgical. The controversies connected with it 
refer to the subjects, the mode, and the effect of the sacrament. 


* Pouring on the head while the candidate stands on dry ground, receives 
no aid from the Catacombs, but may have been applied in clinical Baptism. 

+ Padre Marchi, as quoted in Smith and Cheetham, i. 174. 

1 De Rossi, Rom. S tt. i. 189. 

§ Βαπτιστήριον, φωτιότήρτον, baptisterium, domus illuminationis, was 
the name for the whole building in which the Baptismal ceremonies were 
performed ; ~olujGySpa, piscina (with reference to Ichthys, the mystic 
name of Christ), or Javacrum was the fountain or pool wherein the candi- 
dates were immersed. 

| Cote, p. 152 sqq., gives a very full account of Baptisteries in the Hast, 
in Italy, France, Germany, and England. 


42 IMMERSION AND POURING IN HISTORY. 


We confine ourselves here to the history of the mode as con- Ὁ 


nected with our subject. 

The Didache, the Catacomb pictures, and the teaching of the 
fathers, Greek and Latin, are in essential harmony on this point, 
and thus confirm one another. They all bear witness to trine 
immersion as the rule, and affusion or pouring as the exception. 

This view is supported by the best scholars, Greek, Latin, 
and Protestant. Let us hear the standard writers on the sub- 
ject. We confine ourselves to Peedo-Baptist authorities. 

1. On the GREEK side, Bryennios explains the Didache in 
accordance with the practice of his Church, and admits pouring 
only on two conditions, the scarcity of water (on which the 
Didache puts it) and the necessity of baptism in periculo mortis 
(which he adas).* 

Another modern Greek scholar and Professor of Church His- 
tory, the Archimandrite Philaret Bapheidos, in his Church His- 
tory just published, describes the ancient mode as a threefold 
immersion (submersion) and emersion, or descent into and ascent 
from the water, and restricts aspersion to cases of sickness. Ὁ 

To them we may add the statement of Dr. John Mason 
Neale, the greatest Anglican connoisseur of the Greek Church, 
to whom we are indebted for the best reproductions of Greek 
hymns. He states, with abundant proofs from ancient Rituals, 
that ‘‘the mode of administration of the sacrament is, through- 
out the whole East, by trine immersion, or at least, by trine 


*In his notes on Ch. VII. he says: ἤγουν ἐὰν μήτε ψυχρὸν pyre 


ϑερμὸν ὕδωρ ἔχῃς inavor εἰς τὸ βαπτίδαι, καὶ ἀνάγκη ἐπιότῃ 


τοῦ βαπτίόματος, ἕκχεον, HTA. 

ξἘ“Τὸο βαπτιόμα ἐγίνετο διὰ τριπλῆς καταδύυόδσεως καὶ 
avadsvoew@s εἰς τὸ ὄνομα τοῦ Πατρὸς nai τοῦ Υἱοῦ καὶ τοῦ 
ἁγίου Πνεύματος, ἐξαιρουμένου μόνον τοῦ βαπτίόματος τῶν Ἀλιντ- 
κῶν, τελουμένου διὰ ῥαντιόμοῦ H ἐπιχι σεως (aspersio).” See his 
᾿ἘΕ:οιλησιαστιπὴ ἱότορια ἀπὸ τοῦ Κυρίου ἡμῶν Ἰηροῦ Xpi6rov μέχρι 
TOV HAS’ ἡμᾶς χρόνων. Τόμος πρῶτος. “Apyaia éuudno. ἱότορία. 
A.D. 1-700. Constantinople, 1884. Bapheides is the successor of Bryen- 
nios as Professor in the Patriarchal Seminary at Chalce, near Constantinople, 
and dedicated his Church History to him. Their works are a welcome sign 
of a revival of Jearning in the Greek Church, and it is remarkable that both 
quote a large number of German Protestant authorities (as Gieseler, Nean- 

der, οί), but very few Latin books. 


iia 


= ᾿ 


IMMERSION AND POURING IN HISTORY. 43 


affusion over the head, while the Catechumen is seated, or 
stands, in water up to the elbows.” He adds: ‘“ All the Syrian 
forms prescribe or assume trine immersion.” * 

The Orthodox Church of Russia adopted from the beginning 
the same practice. The Longer Russian Catechism of Philaret 
defines baptism to be “trine immersion in water,” and declares 
this ‘‘ most essential.” + 

Dr. Washburn, President of Robert College in Constantino- 
ple (an American Protestant), in answer to a recent letter 
informs the writer: “As to the Baptism question the Orthodox 
authorities here declare that no Oriental Church not under 
Roman Catholic or Protestant influence knows any other Bap- 
tism than trine immersion. When hard pressed, they add, 
‘except in case of necessity, but I could not get them to acknowl- 
edge any other necessity than Jack of water.” He adds, how- 
ever, that he knew “a distinguished orthodox priest, now dead, 
who always immersed the child once and then poured water 
twice on the head. From this it would appear that single im- 
mersion may be supplemented by double pouring.” 

The Jacobites, a Monophysitic sect in Syria, baptize by par- 
tial immersion (of the feet) and pouring water on the head. ¢ 

2. The archeologists and historians of the RomaN CATHOLIC 
Church are likewise unanimous as to the practice of ancient 


* General Introduction to his A History of the Holy Eastern Church, 
London, 1850, p. 949 sq. 

+ Schaff, Creeds of Christendom, ii. 491. Rev. Nicholas Bjerring (for- 
merly a Russian priest) says of the Russian mode: ‘ Baptism is always ad- 
ministered by dipping the infant or adult three times into the water.” (The 
Offices of the Oriental Church, N. York, 1884, p. xiii.) The priest, taking 
the infant into one arm, and covering the mouth and nose with one hand, 
submerges him in the baptismal font. In Greece, as I was informed in 
Athens, the priest dips the child only up to the neck, and then supplements 
the act by pouring water over the head. 

+ Dr. Hitchcock (2d ed., p. 46) states on good authority: ‘‘ The Syriac for 
a baptized person is amaméd, ‘one made to stand up,’ ἡ. ¢., like a pillar. 
As Dr. Van Dyck, of Beirut, expresses it, ‘The baptized person stood up, and 
declared himself fixed and determined upon a certain course, which was sig- 
nified and sealed by pouring water upon the head, taken up with the hand 
of the baptizer.’ This is now the Syrian mode, practised both by Jacobites 
and Maronites, who say it has always been the Syrian mode.” The Maro- 
nites, however, have, since the Crusades, belonged to the Roman Church. 


44 IMMERSION AND POURING IN HISTORY. 


times. The Jesuit P. Raffaele Garrucci, who wrote the most 
elaborate and magnificent work on Ancient Christian Art, says 
that the most ancient and solemn rite was ‘to immerse the 
person in the water, and three times also the head, while the 
minister pronounced the three names;” but he rightly adds 
that in exceptional cases baptism was also performed by “in- 
fusion” or “aspersion,” when a sufficient quantity of water for 
immersion was not on hand, or when the physical condition of 
the candidate would not admit it.* 

In the Latin Church immersion continued till the thirteenth 
century, but with some freedom as to the repetition. Pope 
Gregory I. (in a letter to Leander of Seville) allowed the Span- 
ish bishops to use single immersion, which prevailed there for 
a short period, but gave the preference to trine immersion, 
which, though not divinely commanded, was more expressive 
and ancient.+ Thomas Aquinas (died 1274), the standard 
divine of the middle ages, allowed pouring water on the head 
as the seat of life and intelligence, but declared it safer to bap- 
tize by immersion. ¢ 

From that time pouring gradually, though not universally, 
took the place of immersion on the Continent. A Council at 


* Storia della arte Christiana, Prato, 1881, vol.i., P. 1., p. 27 sq.: ‘‘ Anti- 
chissimo ὁ solenne fu il rite @immergere la persona nell’ acqua, e tre volte 
anche τὲ capo, al pronunziare del ministroi tre nomi. Non ὃ pertanto da 
eredere che altrimenti non st battezzasse giammai. Peroecché mancando al 
bisogna ola copia di acqua richiesta al? immersione, ο la capacitd della vasea, 
ovvero essendo la condizione del catecumeno tale che gli fosse pericoloso il tuf- 

JSarsi interamente nelle acque, ovvero per alcun altro grave motivo supplivasi 

col battesimo detto di infusione od aspersione, versando ὁ spargendo Vacqua 
sul capo di colui che si battezzava, stando egli or dentro una vasca che non 
bastava a riceverlo tutto, o fuori di essa e sulla terra asciutta.” 

+ So also Peter the Lombard, “ the Master of Sentences.” Quoting from 
Gregory, he says (Sentent. Lib. iv. Dist. viii.): ‘‘ Pro vario ecclesiarum usu 
semel, vel ter, qui baptizatur immergitur.”’ He makes no mention of pouring. 

1 Summa Theol., Pars III, Quest, LXVI. De Bapt. Art. 7: “δὲ totum 
corpus aqua non possit perfundi propter aque paucitatem vel propter ali- 
quam aliam causam, opportet caput perfundere, in quo manifestatur prin- 
cipium animalis vite.” He also says that ‘‘ by immersion the burial with 
Christ is more vividly represented; and therefore this is the most common 
and commendable way.” His contemporary, Bonaventura, says, that ‘the 
way of dipping into water is the more common, and the fitter.and safer.” 


IMMERSION AND POURING IN HISTORY. 45 


Ravenna in the year 1311 declared the two modes equally 
valid. The general rubric of the baptismal service edited by 
order of Paul V. says: “ Though baptism may be administered 
by affusion, or immersion, or aspersion, yet let the first or 
second mode which are more in use, be retained, agreeably to 
the usage of churches.” 

The ritual now in use in the Roman Catholic Church gives 
this direction: “‘ Then the godfather or godmother, or both, hold- 
ing the infant, the priest takes the baptismal water in a little 
vessel or jug, and pours the same three times upon the head of 
the infant in the form of the cross, and at the same time, he 
says, uttering the words once only, distinctly and attentively : 

ΟΝ, I BAPTIZE THEE IN THE NAME OF THE ΒᾺ ] THER— 
he pours firstly; AND OF THE 5 Son—he pours a second 
time; AND OF THE Hoy o Guost—he pours a third time.” 

The Ritual, however, provides also first for immersion both 
of children and adults.* 

3. Anglican authorities are equally pronounced on the his- 
torical question. William Wall, who wrote the best historical 
vindication of Infant Baptism against the Baptists, freely 
admits that in ancient times the “ general and ordinary way 
was to baptize by immersion, or dipping the person, whether 
it were an infant, or grown man or woman, into the water.” 
“This,” he says, ‘is so plain and clear, by an infinite number 
of passages, that as one cannot but pity the weak endeavors 
of such Pzedobaptists as would maintain the negative of it, so 
also we ought to disown and show a dislike of the profane 
scoffs which some people give to the English Antipzedobap- 


* Pontificale Romanum Clementis VIII. ac Urbani VIII. jussu editum, 
inde vero a Benedicto XIV. recognitum et castigatum. Mechliniw, 1845. 
Pars Tertia, p. 805 (Pro Baptismo Parvulorum): ** Si: baptizet per immer- 
sionem, Pontifex mitram retinens, surgit, et accipit infantem: et advertens 
ve ledatur, cuute caput ejus immergit in aquam, et trina mersione baptizans, 
semel tantum dicit : 

N.. Eco TE BAPTIZO IN NOMINE PA *& TRIs, ET FIek LU, ET SPIRITUS "ἐκ 
SANCTI.” 

The same form is provided pro Baptismo Adultorum, p. 852. The Ritual 
prescribes also a form of conditional Baptism, in case of reasonable doubt 
_ whether Baptism has not already been performed : ‘‘ Si non es baptizatus, 
ego te baptizo,” etc. 


46 IMMERSION AND POURING IN HISTORY. 


tists, merely for their use of dipping. It is one thing to main-. 
tain that that circumstance is not absolutely necessary to the 
essence of Baptism,—and another, to go about to represent it 
as ridiculous and foolish, or as shameful and indecent; when 
it was in all probability the way by which our blessed Saviour, 
and for certain was the most usual and ordinary way by which 
the ancient Christians did receive their Baptism. I shall not 
stay to produce the particular proofs of this ;—-many of the 
quotations which I brought for other purposes, and shall 
bring, do evince it. It is a great want of prudence, as well as 
of honesty, to refuse to grant to an adversary what is certainly 
true, and may be proved so: it creates a jealousy of all the 
rest that one says.” * 

Joseph Bingham, whose.work on the Antiquities of the Chris- 
tian Church, is still an authority, says: + ‘ Theancients thought 
that immersion, or burying under water, did more lively repre- 
sent the death and burial and resurrection of Christ, as well as 
our own death unto sin,.and rising again unto righteousness; 
and the divesting or unclothing the person to be baptized did 
also represent the putting off the body of sin, in order to put 
on the new man, which is created in righteousness and true 
holiness. For which reason they observed the way of baptis- 
ing all persons naked and divested, by a total immersion under 
water, except in some particular cases of great exigence, where- 
in they allowed of sprinkling, as in the case of clinic Baptism, 
or where. there was a scarcity of water.” . . . . Again#: 
“Persons thus divested, or unclothed, were usually baptized by 
immersion, or dipping of their whole bodies under water, to 
represent the death and burial and resurrection of Christ to- 
gether ; and therewith to signify their own dying to sin, the 

* The History of Infant Baptism, vol. ii. 297, of the 4th London ed., 
1819. The first edition appeared 1705. The edition of Henry Cotton, Ox- 
ford, 1836, is in 4 vols., and includes John Gale’s Reflections, and Wall's 
Deferce against this learned Baptist minister. There is also a Latin trans- 
lation of this work, GumLrELMI WALL Historia Baptismi Infantum, by Lud- 
wig Schlosser, Bremen, 1748 and 17538, 2 vols. 

+ Book XI. Chapter XI. Sect. 1. The Antiquities were first published in 
10 vols., 8vo, 1710-1722, and translated into Latin by Grischovius, Halle, 
1724-1729 (Origines Ecclesiastica, etc.). 

1 Book XI. Chapter XI. Sect. 4. 


IMMERSION AND POURING IN HISTORY. 47 


destruction of its power, and their resurrection to a new life. 
There are a great many passages in the Epistles of St. Paul, 
which plainly refer to this custom.” Bingham then quotes 
Rom. vi. 4; Col. ii. 12, and continues: ‘“ As this was the orig- 
inal Apostolic practice, so it continued to be the universal 
practice of the Church for many ages, upon the same symboli- 
cal reasons as it was first used by the Apostles.” He adds 
the proofs from the A postolical Constitutions, from Chrysostom, 
Ambrose, Cyril of Jerusalem, Epiphanius, ete. 

Dean Stanley, in his Lectwres on the History of the Eastern 
Church, while clearly expressing his own preference for sprin- 
kling, gives the same view of the ancient mode.* “There can 
be no question,” he says, “‘that the original form of Baptism—_ 
the very meaning of the word—was complete immersion in the 
deep baptismal waters; and that, for at least four centuries, 
any other form was either unknown, or regarded, unless in the 
ease of dangerous illness, as an exceptional, almost a mon- 
strous case. ΤῸ this form the Eastern Church still rigidly ad- 
heres; and the most illustrious and venerable portion of it, 
that of the Byzantine Empire, absolutely repudiates and ig- 
nores any other mode of administration as essentially invalid. 
The Latin Church, on the other hand, doubtless in deference to 
the requirements of a Northern climate, to the change of man- 
ners, to the convenience of custom, has wholly altered the mode, 
preferring, as it would fairly say, mercy to sacrifice; and (with 
the two exceptions of the cathedral at Milan and the sect of 
the Baptists) a few drops of water are now the Western sub- 
stitute for the threefold plunge into the rushing rivers, or the 
wide baptisteries of the Hast.” 

In his last work, Dean Stanley gave the following pictorial 
description, which applies to the multitudinous Baptisms in 
the period of Constantine, when the masses of the Roman 

population flocked into the Church: + 

“ Baptism was not only a bath, but a plunge—an entire sub- 
mersion in the deep water, a leap as into the rolling sea or the 
rushing river, where for the moment the waves close over the 


* New York ed. 1862, p. 117. 
t Christian Institutions, New York, 1881, p. 9 


48 IMMERSION AND POURING IN HISTORY. 


bather’s head, and he emerges again as from a momentary 
grave; or it was the shock of ashower-bath—the rush of water 
passed over the whole person from capacious vessels, so as 
to wrap the recipient as within the veil of a splashing cataract. 
This was the part of the ceremony on which the Apostles laid 
so much stress. It seemed to them like a burial of the old 
former self and the rising up again of the new self. So St. 
Paul compared it to the Israelites passing through the roar- 
ing waves of the Red Sea, and St. Peter to the passing through 
the deep waters of the flood. ‘We are buried,’ said St. 
Paul, ‘with Christ by Baptism into death, that, like as Christ 
was raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life.’ Baptism, as 
the entrance into the Christian society, was a complete change 
from the old superstitious restrictions of Judaism to the free- 
dom and confidence of the Gospel; from the idolatries and 
profligacies of the old heathen world to the light and purity of 
Christianity. It was a change effected only by the same ef- 
fort and struggle as that with which a strong swimmer or an 
adventurous diver throws himself into the stream and strug- 
eles with the waves, and comes up with increased energy out 
of the depths of the dark abyss.” Stanley goes on to show the 
inseparable connection of baptismal immersion with the patris- 
tic conceptions of repentance, conversion, regeneration, which 
were almost identified. Hence the doctrine of the necessity of 
Baptism for salvation held by all the ancient fathers, and 
chiefly by the great and good St. Augustin. “All,” says Stan- 
ley (p. 17), “who profess to go by the opinion of the ancients 
and the teaching of Augustin must be prepared to believe that 
immersion is essential to the efficacy of Baptism, that unbap- 
tized infants must be lost forever, that baptized infants must 
receive the Eucharist, or be lost in like manner. For this, too, - 
strange as it may seem, was yet a necessary consequence of the 
same materializing system.” 

We add the testimony of one of the most recent Anglican 
writers on the subject, Wharton B. Marriott: * “Triple im- 


* In Smith and Cheetham’s Dictionary of Christian Antiquities, vol. i. 
(1875), p. 161. 


IMMERSION AND POURING IN HISTORY. 49 


mersion, that is thrice dipping the head (xa Sazep eV τινι τάφῳ 
τῷ Gate HATASVOVT GOV ἡμῶν TAS κεφαλάς, St. Chrysostom 
in Joan. 111. 5, Hom. xxv.), while standing in the water, was 
the all but Ahern rule of the Church in early fies Of 
this we find proofin Africa, in Palestine, in Egypt, at Antioch 
and Constantinople, in Cappadocia. For the Roman usage Ter- 
tullian indirectly witnesses in the second century; St. Jerome 
in the fourth ; Leo the Great in the fifth; and Pope Pelagius, 
and St. Gregory the Great in the sixth, . . . Lastly the 
Apostolical Canons, so called, alike in the Greek, the Coptic, 
and the Latin versions (Can. 42 al. 50), give special injunctions 
as to this observance, saying that any bishop or presbyter 
should be deposed who violated this rule.” I have omitted 
the references to the proof passages. The same writer (p. 169) 
quotes from the Armenian order as follows: ‘“ While saying 
this, the priest buries the child (or Catechumen) three times in the 
water, as a figure of Christ’s three days’ burial. Then taking 
the child out of the water, he thrice pours a handful of water on 
his head, saying, ‘As many of you as have been baptized into 
Christ, have put on Christ, Hallelujah !’” 

4. Of GeRMAN historians, I will quote only two, one who 
wrote before the discovery of the Didache, and another who 
wrote after it. 

Neander says: * ‘In respect to the form of Baptism, it was 
in conformity with the original institution and the original 
import of the symbol, performed by immersion, as a sign of 
entire Baptism into the Holy Spirit, of being entirely pene- 
trated by the same. It was only with the sick, where the 
necessity required it, that any exception was made; and in 
this case Baptism was administered by affusion or sprinkling. 
Many superstitious persons, clinging to the outward form, even 
imagined that such Baptism by sprinkling was not fully valid ; 
and hence they distinguished those who had been so baptized 
from other Christians by the name of Clinic’. The Bishop 
Cyprian strongly expressed himself against this delusion.” 

Dr. Adolph Harnack, of Giessen, the chief German writer 


* General History of the Christian Church. Translation of Jos. Torrey, 
Boston ed. vol. i., p. 310. German ed, i. 584. 
4 


~ 


50 IMMERSION AND POURING IN HISTORY. 


on the Didache, in reply to some questions of C. E. W. Dobbs, 
D.D., of Madison, Indiana, made the following statement on 
‘the present state of opinion among German scholars” con- 
cerning the ancient mode of Baptism : * 


΄ 


‘¢ GIESSEN, Jan. 16th, 1885. 
Ο. Εἰ. W. Doss, D.D. 

Dear Sir: Referring to your three inquiries, I have the honor to reply: 

1. Baptizein undoubtedly signifies immersion (eintauchen). 

2. No proof can be found that it signifies anything else in the New Testa- 
ment, and in the most ancient Christian literature. The suggestion regard- 
ing a ‘sacred sense’ is out of the question.+ 

3. There is no passage in the New Testament which suggests the supposi- 
tion that any New Testament author attached to the word baptizein any 
other sense than eintauchen—unteriauchen.t 

4, Up tothe present moment, likewise, we possessed no certain proof from 
the period of the second century in favor of the fact that baptism by asper- 
sion was then even facultatively administered; for Tertullian (De Penit., 6, 
and De Baptismo, 12) is uncertain; and the age of those pictures upon 
which is represented a Baptism by aspersion is not certain. 

‘The Teaching of the Twelve Apostles,’ however, has now instructed us 
that already in very early times, people in the Church took no offence when 
aspersion was put in the piace of immersion, when any kind of outward 
circumstances might render immersion impossible or impracticable. [Then 
follows Chap. VII. of the ‘Teaching,’ quoted in full, emphasizing the 
clause Edy δὲ ἀμφότερα. ete.: ‘if thou hast neither, pour water thrice 
upon the head,’ ete. ] 

For details regarding the above you will please to consult my commentary 
on the passage. This much is lifted above all question—namely, that the 
author regarded as the essential element of the sacrament, not the immer- 


* Published in the N. Y. ‘‘Independent” for February 9, 1885. The 
** Independent,” of Feb. 28, 1884, gave the first notice in America on the pub- 
lication of the Didache by translating Harnack’s article from his ‘‘ Theolog. 
Literaturzeitung,” of February 3, 1884. 

+ By ‘‘sacred sense” Dr. Dobbs means that the Greek verb in the New 
Testament denotes ‘‘ the application of water for sacred purposes, irrespec- 
tive of mode,”—an opinion held by many Pedobaptists in America and ad- 
vanced as an argument against the Baptists. The most learned advocate of 
this view is the Rev. James W. Dale, who wrote no less than four volumes on 
the subject, namely, Classic Baptism (Philadelphia, 1867); Judaic Baptism 
(1871); Johannic Baptism (1872); Christie and Patristic Baptism (1874). 
He condensed the substance of these books shortly before his death (1881), 
in an ingenious article for the Schaff-Herzog Encyelop. vol. i. 196-198, 
which is preceded and followed by other articles representing the different 
opinions held in the baptismal controversy. 

¢ This assertion may be disputed. See below, p. 55. 


IMMERSION AND POURING IN HISTORY. 51 


sion in water, but chiefly and alone the use of water. From this one is 
entitled to conclude that, from the beginning, in the Christian world immer- 
sion was the rule ; but that quite early the sacrament was considered to be 
complete when the water was applied, nov in the form of a bath, but in 
the form of an aspersion (or pouring). But the rule was also certainly 
maintained that immersion was ahah if the outward conditions of 
such a performance were at hand. 
With high regard, cone obedient, 
ADOLPH HARNACK.” 


5. The question now arises, when and how came the mode of 
pouring and sprinkling to take the place of immersion and 
emersion, as arule. The change was gradual and confined to 
the Western churches. The Roman Church, as we have seen, 
backed by the authority of Thomas Aquinas, “the Angelic 
Doctor,” took the lead in the thirteenth century, yet so as to 
retain in her Rituals the form for immersion as the older and 
better mode. The practice prevailed over the theory, and the 
exception became the rule. 

It is remarkable that in the cold climate of England the 
old practice should have survived longer than in the South- 
ern countries of Europe. Erasmus says: ‘‘ With us” (on the 
Continent) ‘‘ infants have the water poured on them, in Eng- 
land they are dipped.” * 

King Edward VI. and Queen Elizabeth were immersed. 
The first Prayer-Book of Edward VI. (1549), following the 
Office of Sarum, directs the priest to dip the child in the water 
thrice, “first, dypping the right side; secondly, the left side ; 
the third time, dypping the face towards the fronte.” In the 
second Prayer Book (1552), the priest is simply directed to 
dip the child discreetly and warily, and permission is’ given, 
for the first time in Great Britian, to substitute pouring if the 
godfathers and godmothers certify that the child is weak. 
During the reign of Elizabeth, says Dr. Wall, “many fond 
ladies bad ventlewomen first, and then by degrees, the common 
people would obtain the favor of the priests to have their chil- 
dren pass for weak children too tender to endure dipping in the 
water.” + The same writer traces the practice of sprinkling to 


* << Perfunduntur apud nos, merguntur apud Anglos.” Erasmus in the 
margin of 76th Ep. of Cyprian, quoted by Wall, ii. 303. 
+ Mistory of Infant Baptism, vol. ii. 309. 


52 IMMERSION AND POURING IN HISTORY. 
» 


the period of the Long Parliament and the Westminster As- 
sembly.* 

This change in England and other Protestant churches from 
immersion to pouring and from pouring to sprinkling was en- 
couraged by the authority of Calvin, who declared the mode 
to be a matter of no importance, + and by the Westminister 
Assembly of Divines (1643-1652), which decided by a close 
vote of twenty-five to twenty-four, in favor of sprinkling. The 
Westminster Confession declares: “Dipping of the person 

into water is not necessary ; but Baptism is rightly administered 
by pouring or sprinkling water upon the person.” ¢ 

But the Episcopal ritual retains the direction of immer- 
sion, although it admits sprinkling or pouring as equally 
valid. In the revision of the Prayer Book under Charles IL. 
(1662) the mode is left to the judgment of the parents or god- 
fathers, and the priest is ordered: “If the godfathers and god- 
mothers shall certify him that the child may well endure it, to 
dip it in the water discreetly and warily; but if they certify 
that the child is weak, it shall suffice to pour water upon it.” 
The difference is only this: by the old rubric the minister was 
to dip unless there was good cause for exception in case of 
weakness ; by the new rubric he was to dip if it was certified 
that the child could endure it. The theory of the Anglican 
Church is still in favor of dipping, but the ruling practice is 


pouring. § 


* Vol. ii. 811: ‘‘ And as for sprinkling properly called, it seems it was, at 
1645, just then beginning, and used by very few. It must have begun in 
the disorderly times after 1641 ; for Mr. Blake had never used it, nor seen it 
used.” 

+ Instit. IV. Ch. XV. § 19. He adds, however, that ‘‘the word baptize 
means to immerse (mergere),” and that ‘‘immersion was the practice of the 
ancient Church.” 

t Chapter XXVIII. 3. The proof passages quoted are Heb. ix. 10, 19-22; 
Acts, ii. 41; xvi. 38; Mark, vii. 4. 

$ See Wall, 7. ὁ. II. 812. The Prayer Book Interleaved (London and Ox- 
ford, 1873, p. 185) states the facts thus: ‘‘ Trine immersion was ordered in 
the rubric of 1549, following the Sarum Office. In 1552 single immersion 
only was enjoined. The indulgence of affusion for weak children was 
granted in 1549 and continued in 1552. In 1662 dipping remained the rule, 
but the proviso was then added, ‘if they shall certify that the child may 
well endure it.’ Trine immersion or affusion was the ancient rule.” In the 


IMMERSION AND POURING IN HISTORY. 53 


On the Continent the change had taken place earlier. Yet 
the mode of Baptism was no point of controversy between 
Protestants and Catholics, nor between the Reformers and the 
_ Anabaptists. The Lutheran and Reformed Confessions pre- 
scribe no particular mode. They condemn thé Anabaptists 
for rebaptism and the rejection of Infant Baptism, (some also 
for teaching that infants may be saved without the sacrament), 
but not for practising immersion.* Nor was this practice 
general among the early Baptists themselves; on the contrary, 
the Mennonites baptize by sprinkling.t It was the English 


preparation of the Reformed Service of Baptism under Edward V1. ‘‘ much 
use was made of the previous labors of Bucer and Melanchthon in the ‘ Con- 
sultation’ of Archbishop Hermann ; and some ceremonies, which had the 
authority of that treatise, were retained in 1549, although afterwards dis- 
earded.” Procter, History of the Book of Common Prayer, 11th ed., Lon- 
don, 1874, p. 511. Thechange in the revision under the Restoration Procter 
(p. 381, note 3) explains as a protest against the Baptists and ‘‘the un- 
due stress laid upon immersion.” In the American editions of the Prayer 
Book the cendition in the rubric is omitted, and the following substituted: 
*‘And then, naming it [the child] after them, he shall dip it in the water 
discreetly, or shall pour water upon it, saying,” ete. 

* Thus e.g. the Augsburg Confession (1530) says, Art. [X.: ‘‘ They con- 
demn the Anabaptists who allow not the Baptism of children, and affirm 
that children are saved without Baptism (pueros sine Baptismo salvos fieri).” 
In the altered ed. of 1540, Melanchthon added “et extra ecclesiam Christi.” 
But in the German edition he omitted the last clause, saying simply and 
more mildly : ‘‘ Derhalb werden die Wiedertdufer verworfen [not, verdammt], 
welche lehren, dass die Kindertauf nicht recht sei.” The Calvinistic Con- 
fessions make salvation to depend upon eternal election, not on the temporal 
act of Baptism, and the Second Scotch Confession, of 1580, expressly rejects, 
among the errors of the Pope, ‘‘ his cruel judgment against infants departing 
without the sacrament,” and ‘‘ his absolute necessity of Baptism.” Zwingli 
first advanced the opinion that all infants dying in infancy, as well as many 
adult heathen, are saved. See Schaff, Creeds of Christendom, 1. 378 sqq.; 
iii. 482. 

+ And so did also the first English Baptists who seceded from the Puritan 
emigrants and organized a congregation in Amsterdam. See Henry Martyn 
Dexter: The Congregationalism of the Last Three Hundred Years (N. York, 
1880), p. 318, note 108: ‘‘ Although a Baptist church, it is clear that they 
did not practise immersion. Aside from various cireumstances which need 
not be dwelt upon to make this probable, it is made certain by the fact that 
when some of them subsequently applied for admission to a Mennonite 
church in Amsterdam which baptized by affusion, that church said, after 
questioning them as to their mode of Baptism, ‘no difference was found 


/ 


54 IMMERSION AND POURING IN HISTORY. 


Baptists in the seventeenth century who first declared im- 
mersion essential and put it in their revision of the West- 
minster Confession.* 

6. Let us now briefly sum up the results of this historical 
survey concerning the mode of Baptism. 

(a) ‘Trine immersion and emersion of the whole body was 
the general practice in the ancient Church, Greek and Latin, 
and continues to this day in all the Eastern churches and sects 
and in the orthodox State Church of Russia. 

(ὁ) Trine affusion or pouring was allowed and practised in 
all ancient churches as legitimate Baptism in cases of sickness 
or scarcity of water or other necessity. 

(c) Single immersion has no proper authority in antiquity, 
as it was forbidden in the Kast, and only tolerated in the West 
as valid but incomplete. 

(d) Affusion or pouring was used first only in exceptional 
cases, but came gradually into general use since the thirteenth 
century in the Latin Church, and then in all the Protestant 
churches, last in England, except among Baptists, who during 
the seventeenth century returned to the practice of immersion. 

7. We will also state the bearing of the historical facts pes 
the parties at issue. 

(a) The Peedobaptists are sustained by antiquity on the sub- 
ject of Infant Baptism, but as regards the mode they can only 
plead the exceptional use, which they have turned into the 


between them and us.’” John Smyth, the founder of the Arminian Baptists, 
baptized himself (hence called Se-Baptist), and then his followers by affu- 
sion. Barclay, as quoted by Dexter, p. 318 sq., says that the practice of 
immersion ‘‘seems to have been introduced into England [7. e., among the 
Baptists] 12 September, 1633.” This was then called ‘‘a new Baptism” by 
the Baptists, ‘‘a new crotchet” by their opponents. Featly, in his Dippers 
Dipt (1645, p. 187, quoted by Dexter, 7. 6.) criticises the Anabaptist Confes- 
sion of 1644 as ‘‘ wholly soured with this new leaven ” of immersion. 

* The Baptist Confession of 1677 and 1688 declares: ‘‘ Immersion, or 
dipping of the person in water, is necessary to the due administration of this 
ordinance.” Schaff, Creeds of Christendom, vol. 111. 741. The New Hamp- 
shire Baptist Confession of 1833 defines Christian Baptism to be ‘ the immer- 
sion in water of a believer into the name of the Father, and Son, and Holy 
Ghost.”’ Jbid. iii., 747. The definition of the Free Will Baptist Confes- 
sion of 1834 and 1868 is substantially the same. bid., p. 755. 


IMMERSION AND POURING ΙΝ HISTORY. δῦ 


rule, They defend their position, first, by assuming that the 
terms baptize and baptism have in Hellenistic Greek a wider 
meaning than in classical Greek, so as to include the idea of 
washing and affusion;* secondly, by the general principle that 
the genius of Chetan in matters of form and ceremony 
allows freedom and adaptation to varied conditions, and that 
similar changes have taken place in the mode of celebrating 
the sacrament of the Lord’s Supper. Water is necessary in 
Baptism, but the quality and quantity of water, and the mode 
of its application are unessential, Other arguments are incon- 
clusive and should be abandoned.+ 


* The chief (and only applicable) passages adduced are Judith, xii. 7, 
(Sept. ἐβαπτίζετο ἐν τῇ παρεμβολῇ ἐπὶ τῆς πηγῆς τοῦ ὕδατος, 
‘she baptized, ἴ.6., bathed herself in the camp at the fountain of water ”) ; 
Sirach, xxxi. 25 (“being baptized, βαπτιζόμενος, from a dead body, what 
good will it do, if he wash it again;” compare the description of the cere- 
mony, Num. xix. 11-22); Mark, vii. 4 (where it is said of the Jews that in 
returning from market, they do not eat, except ‘‘ they baptize,” 7.e., they 
wash themselves; and where Westcott and Hort, with some of the oldest 
authorities, read ῥαντίδσωνται, t.e., sprinkle themselves, for the received 
text βαπτίδωνται, compare the passage Matt. xv. 2, “wash their hands,” 
vintovtat); Mark, vii. 4 (where in the same connection ‘‘ baptisms, βαπ- 
τιόμοί, of cups and pots and brazen vessels” are spoken of) ; Heb. vi. 2 
(**the teaching of Baptisms,’ various kinds of Baptism) ; ix. 10 (διάφοροι 
βαπτιόμοί, ‘divers washings,’”’ by immersion or bathing or pouring or 
sprinkling). The advocates of pouring appeal also to the tropical use of 
. βαπτίζω, to baptize in (with) the Holy Ghost, and in (with) fire (Matt. iii. 
ΤΊ; Luke, iii. 16); and to baptize (7. 6. tooverwhelm) with calamities (Matt. xx. 
22, 23; Mark, x. 38, 39; Luke, xii. 50). Dr. Edw. Robinson in his Levicon of 
the NV. T. (p. 118) takes this view: ‘‘ While in Greek writers, from Plato on- 
wards, βαπτίζω is everywhere to sink, to immerse, to overwhelm [ships, ani- 
mals, men], either wholly or partially ; yet in Hellenistic usage, and especially 
in reference to the rite of Baptism, it would seem to have expressed not 
always simply immersion, but the more general idea of ablution or affusion.” 

+ It is often urged that the pentecostal Baptism of three thousand persons 
by total immersion (Acts, ii. 31; comp. iv. 4) was highly improbable in Jerusa- 
lem, where water is scarce and the winter torrent Kidron is dry in summer 
( found it dry in the month of April, 1877). But immersion was certainly 
not impossible, since Jerusalem has several large public pools (Bethesda, 
Hezekiah, Upper and Lower Gihon) and many cisterns in private houses. 
The explorations of Captain Wilson (1864) and Captain Warren (1867) have 
shown that the water supply of the city, and especially of the temple, was 
very extensive and abundant. The Baptism of Christ in the Jordan and 
the illustrations of Baptism used in the New Testament (Rom. vi. 3, 4; Col. 


56 IMMERSION AND POURING IN HISTORY. 


(Ὁ) The Protestant Baptists can appeal to the usual meaning 
of the Greek word, and the testimony of antiquity for immer- 
sion, but not for szzgle immersion, nor for their exclusiveness. 
They allow no exception at all, and would rather not baptize 
than baptize in any other way. The root of this difference is 
doctrinal. The Greek and Latin (we may also say, with some 
qualification, the Lutheran and Anglican) creeds teach baptis- 
mal regeneration and the (ordinary) necessity of Baptism for 
salvation; hence they admit even lay-baptism to insure salva- 
tion. Their chief Scripture authority are the words of Christ, 
John 111. 5 (understood of water-Baptism) and Mark xvi. 16. 
(ὁ πιστεύσας nat βαπτισϑείς owSnoeta') The Baptists, on 
the other hand—at least the Calvinistic or Regular Baptists— 
deny both these doctrines, and hold that Baptism is only a 
sign and seal (not a means) of conversion and regeneration, 
which must precede it and are therefore independent of it. 
They reason from the precedence of faith before Baptism 
(Mark xvi.16) and from the Pentecostal Baptism of converted 
adults (Acts 11. 88, 41).* They hold moreover that children 
dying in infancy are saved without Baptism (which would be 
inapplicable to them), and that adult believers are saved like- 
wise if they die before immersion can be applied to them in 
the proper way. 

The Baptists come nearest in this respect to the Quakers, 
who go a step further and dispense with the sacraments alto- 
gether, being contented with the inward operation of the Holy 
Spirit, who is not bound to any visible instrumentalities. 

The Baptists and Quakers were the first organized Christian 
communities which detached salvation from ecclesiastical ordi- 


ii. 12; 1 Cor. x. 2; 1 Pet. 111. 20, 21) are all in favor of immersion rather than 
sprinkling, as is freely admitted by the best exegetes, Catholic and Protest- 
ant, English and German. Nothing can be gained by unnatural exegesis. 
The persistency and aggresiveness of the Baptists have driven Pedobap- 
tists to the opposite extreme. 

* On this point they might also quote Tertullian, who says, De Pen. VI.: 
‘The baptismal bath (Javacrwm) is a sealof faith (obsignatio fidei). . . We 
are not washed (abluimur, baptized) in order that we may cease from sin- 
ning, but because we have ceased, since in heart we have been bathed already 
(quoniam jam corde lott sumus).” 


THE AGAPE AND THE EUCHARIST. 57 


nances, and taught the salvation of unbaptized infants and un- 
baptized but believing adults. 

A settlement of the baptismal controversy will require 1) a 
full admission, on both sides, of the exegetical and historical 
facts; 2) a clearer understanding of the meaning and import 
of the sacrament and its precise relation to conversion and 
regeneration ; 8) a larger infusion of the spirit of Christ which 
is the spirit of freedom. 


CHAPTER XVIII 
ι The Agape and the Eucharist. 


THE Lord’s Supper is the second Sacrament of the Apostolic 
Church, which has ever since been observed ‘and will be 
observed to the end of time, in remembrance of his dying love 
and sacrifice on the cross for the redemption of the world. 
“ Hucharist,” or “Thanksgiving,” was the original name for 
the celebration of this ordinance, in connection with the Love- 
Feast or Agape. The Didache, in Chs. IX. and X., gives us 
the oldest elements of a eucharistic service, but without the 
words of institution or any directions as to particular forms 
and ceremonies and posture of the communicants. The whole 
has the character of utmost simplicity. 

The Eucharist is again mentioned in the beginning of Ch. 
XIV. as a pure sacrifice to be offered on the Lord’s Day, in 
fulfilment of the prophetic passage of Malachi (i. 11, 14), 
which was often used as early as the second century for the 
same purpose. 

The following are the eucharistic prayers: 


(Chap. IX.). ‘‘ As regards the Eucharist, give thanks in this manner. 

First for the Cup: 

‘We thank Thee, our Father, for the holy vine of David, thy servant, 
which Thou hast made known to us through Jesus, Thy servant [or, child]: 
to Thee be the glory for ever.’ 

And for the broken bread: 

‘ We thank Thee, our Father, for the life and knowledge which Thou hast 
made known to us through Jesus, Thy servant : to Thee be the glory for ever. 
As this broken bread was scattered [in grains] upon the mountains, and 


58 THE AGAPE AND THE EUCHARIST. 


being gathered together became one, so let Thy church be gathered together 
from the ends of the earth into Thy Kingdom; for Thine is the glory and 
the power through Jesus Christ forever.’ 

But let no one eat or drink of your Eucharist except those who have been 
baptized into the name of the Lord, for respecting this the Lord has said, 
‘Give not that which is holy to dogs.’ ᾿ 

(Chap. X.). ‘‘ And after being filled, give thanks in this manner: ‘ We 
thank Thee, O Holy Father, for Thy holy name, which Thou hast enshrined 
in our hearts, and for the knowledge, and faith, and immortality which Thou 
madest known to us through Jesus, Thy servant: to Thee be the glory for 
ever. Thou, O Sovereign Almighty, didst create all things for the sake of 
Thy name, and gavest both food and drink to men for enjoyment, that they 
may give thanks to Thee. But to us Thou hast graciously given spiritual 
food and drink and life eternal through Thy servant. Before all things we 
thank Thee, that Thou art mighty: to Thee be the glory forever Remem- 
ber, O Lord, Thy Church to deliver her from every evil, and to make her 
perfect in Thy love; and do Thou gather her together from the four winds 
[the Church] sanctified for Thy Kingdom, which Thou didst prepare for her : 
for Thine is the power and the glory for ever. Let grace [Christ Ὁ] come, 
and let this world pass away. Hosanna to the God of David. If any one is 
holy, let him come; if any one is not, let him repent. Maran-atha! Amen,’ 

But permit the Prophets to give thanks as much as they wish.” 


In order to understand these prayers, we must remember 
that the primitive Eucharist embraced the Agape and the Com- 
munion proper.* The Agape was the perpetuation of the last 
Passover of our Lord, and culminated in the participation of 
his body and blood. The Jewish Passover meal consisted of 
five distinct acts: 

(1) The head of the family or party (numbering no less than 
ten) asked a blessing on the feast and blessed and drank the 


* See 1 Cor. xi. 20 sqq.; Jude, ver. 12. The Did. comprehends both in 
the word evyapi6ria, Ignatius (Ad Rom. vii.; Ad Smyrn. vii. and viii.) in 
the word ἀγάπη. Εὐχαριότία means the expression of gratitude in words 
(thanksgiving, 1 Cor. xiv. 16; 2 Cor. iv. 15; ix. 11,12; Phil. iv. 6, etc.), or 
in act (thank-offering), or both united in the sacrament. The last is the 
early patristic usage (Justin Martyr, Clement of Alex., Origen). Sometimes 
it denotes the consecrated elements of bread and wine, sometimes the whole 
sacramental celebration with or without the Agape. The earliest eucharis- 
tic pictures represent chiefly the Agape or supper which preceded the actual 
Communion. Thus an Agape with bread and fish (referring to the miracu- 
lous feeding and the anagrammatic meaning of ἐχ $vs) is painted in the very 
ancient crypt of Domitilla, which De Rossi traces to Flavia, the grand- 
daughter of Vespasian. The bread and fish occur repeatedly in the Cata- 
comb of St. Callistus. See Smith and Cheetham, vol. i. 626. 


THE AGAPE AND THE EUCHARIST. 59 


first cup of wine (always mixed with water). This is mentioned 
in Luke, xxi. 17, before the thanksgiving for the bread, ver. 19. 

(2) The eating of the bitter herbs, the first part of the 
Hallel (Ps. exiii. and exiv.) and the second cup. The father, 
at the request of the son (Hx. xii. 26), explained the meaning 
of the feast and gave an account of the sufferings of the Israel- 
ites and their deliverance from Egypt. 

(8) The feast proper, that is, the eating of the unleavened 
loaves, the festal offerings, and the paschal lamb. 

(4) The thanksgiving for the meal, and the blessing and 
drinking of the third cup. 

(5) The singing of the remainder of the Hallel (Ps. exv.— 
exvil.), and the drinking of the fourth cup (occasionally a 
fifth cup, but no more). 

No male was admitted to the passover unless he was circum- 
cised, nor any man or woman who was ceremonially unclean. 

The eucharistic cup which the Lord blessed and gave to the 
disciples, corresponds to the third paschal cup of thanksgiving 
which followed the breaking of the loaves and was made by 
Him, together with the broken bread, the sacrament of redemp- 
tion by the sacrifice of his body and blood. 

The Christian Agape was a much simpler feast than the 
Jewish Passover. Rich and poor, master and slave sat down 
together once 2 week on the same footing of brotherhood in 
Christ and partook of bread, fish and wine. Tertullian de- 
scribes it as “ἃ school of virtue rather than a banquet,” and 
says, “as much is eaten as satisfies the cravings of hunger ; as 
much is drunk as benefits the chaste.” * But occasional excesses 
of intemperance occurred already in Apostolic congregations, 
as at Corinth, + and must have multiplied with the growth of 
the Church. Early in the second century the social Agape was 
separated from the Communion and held in the evening, the 
more solemn Communion in the morning ; and afterwards the 
Agape was abandoned altogether, or changed into a charity 
for the poor. 


ἃ Apoc, xxxix.: “Editur quantum esurientes capiunt, bibitur quantum pu- 
dicis utile est . . . ut qui non tam cenam cenaverint quam disciplinam.” 
+ 1 Cor. xi. 20-22. 


60 ' (HE AGAPE AND THE EUCHARIST. 


In the Didache the two institutions seem to be as yet hardly 
distinguishable. It contains the three prayers of thanksgiy-. 
ing, given above, first for the cup, secondly for the broken 
bread, thirdly for all God’s mercies spiritual and temporal, with 

a prayer for the Church universal.* 

Between the second and the third prayer is inserted a warn- 
ing against the admission of unbaptized or unconverted persons, 
and the phrase, “‘ after being filled.” The question arises: Does 
this phrase refer to the Communion,t or tothe Agape. { Ithink 
it must be applied to both, which were then inseparably con- 
nected, the Agape preceding, the Communion completing the 
Christian Passover. If referred to the Communion alone, the 
expression is too strong; if referred to the Agape alone, the 
Communion must be put after the third prayer. But the Com- 
munion is indicated before the third prayer by the warning: 
‘Let no one eat or drink of your Hucharist except those who 
have been baptized,” ete. And the author of the Apostolical 
Constitutions so understood it when he substituted for “after 
being filled,” the phrase “after participation,” or “commu- 
nion.” § Consequently the third thanksgiving must be a post- 
communion prayer. 

This view, however, is not free from objections : 

1. That the thanksgiving for the cup precedes the thanks- 
giving for the broken bread, and seems to be a preparatory 
blessing corresponding to the blessing of the first cup in the 
Passover. This is the reverse of the usual liturgical order, but 
had a precedent in Luke xxi. 17 (comp. 19). | 


* These prayers are much enlarged in the Apost. Constit. vii. 9, 10. 

+ Bryennios, John Wordsworth, Harnack. 

1 Zahn (p. 298) rightly insists that ἐμπλησϑῆν ατ implies the satisfaction 
of hunger and thirst by aregular meal (comp. John, vi. 12; Luke, i. 53; vi. 25; 
Acts, xiv. 17); for it is here not taken in a spiritual sense as in Rom, xv. 24. 

& Lib. vii. c. 26: Μετὰ δὲ τὴν μετάληψιν οὕτως εὐχαριστήδατε. 
The warning of the Did.: ‘Give not that which is holy to the dogs ” (Matt. 
vii. 6), is equivalent to the later liturgical formula, holy things to holy 
persons (τὰ ἄἅγτα Tors ayvo1s), Which immediately preceded the distribu- 
tion of the elements. 

|| Paul also mentions the cup first in 1 Cor. x. 16 and 21, but in the 
report of the institution, 1 Cor. xi. 23, he gives the usual order. So also 
the Did. in the warning at the close of Chap. ix, ‘‘ Let no one eat or drink.” 


THE AGAPE AND THE EUCHARIST. 61 


2. That the warning after the third prayer: “If any one be 
holy let him come, if any one be not holy let him repent,” 
seems to be an invitation to the Communion. But as such an 
invitation with a warning is contained at the close of the sec- © 
ond prayer, we must understand the second warning as an ex- 
hortation to catechumens to join the church.* 

3. That there is no allusion to the atoning death of Christ— 
the central idea of the Hucharist. Very strange. But the 
Didache calls the Eucharist a sacrifice, shows the influence of 
John’s Gospel (Chs. VI. and XVII), and leaves room for 
additional prayers and exhortations by the Prophets. 

The eucharistic service of the Didache indicates a mode of 
worship not far removed from the freedom of the Apostolic 
age. The fourteenth chapter of Paul’s first Epistle to the 
Corinthians, written in the year 57, makes the impression—to 
use an American phrase—of a religious meeting “thrown 
open.” Everybody who had a spiritual gift, whether it was 
the gift of tongues, or the gift of interpretation, or the gift of 
prophecy, or the gift of sober, didactic teaching, had a right to 
speak, to pray, and to sing; even women exercised their gifts 
(comp. 1 Cor. xi. 5). Hence the Apostle checks the excesses 
of this democratic enthusiasm and reminds the brethren that 
God is not a God “of confusion, but of peace,” and that “all 
things should be done decently and in order” (1 Cor. xiv. 38, 
40). It was especially the Glossolalia or the abrupt, broken, 
ejaculatory, ecstatic outburst of devotion in acts of prayer or 
song, which was liable to abuse and to produce contusion. 
Hence the, Apostle gave the preference to prophesying, which 
was addressed to the congregation and tended directly to prac- 
tical edification. 

In the Didache we find no trace of the Glossolalia, and the 
worship is already regulated by a few short prayers, but it is 
not said who is to offer these prayers, nor is praying confined 
to these forms, on the contrary the “ Prophets” are allowed to 
pray in addition as much as they please. A similar liberty 
was exercised, according to Justin Martyr, by the “President” 
(Bishop) of the congregation, who prayed according to his 


* So Harnack (p. 36). 


62 ECCLESIASTICAL ORGANIZATION, — 


ability under the inspiration of the occasion.” * The Mon- 
tanists wished to revive or to perpetuate the liberty of prophe- 
sying by laymen as well as ministers, by women as well as 
men (like the Quakers in recent times), but the strong tenden- 
ey to order and hierarchical consolidation triumphed over 
freedom and restricted the active part of worship to a clerical ἡ 
function according to prescribed and unalterable liturgical 
forms, which appear under various Apostolic and post-Apos- 
tolic names in the Nicene age. The Reformation of the six- 
teenth century revived the idea of the general priesthood of 
the laity, and recognized it in congregational singing and in 
responsive liturgies. 


CHAPTER XIX. 
Keclesiastical Organization. 


THE third Part of the Didache is a Directory of Church 
Polity and Discipline. It contains instructions to Christian 
congregations concerning various classes of ministers of the - 
gospel, Chs, XI.—XJII. and Ch. XV. The intervening four- 
teenth chapter treats of the observance of the Lord’s Day and 
the sacrifice of the Eucharist; it interrupts the natural con- 
nection and belongs rather to the second or liturgical section 
of the book. With this exception the order of the Didache is 
remarkably clear and logical. 

The Didache places us into the situation between the church 
| polity of the Pastoral Epistles and the establishment of Epis- 
copacy, or between St. Paul and Ignatius of Antioch. The 
Apostolic government was about to cease, and the Episcopal 
government had not yet taken its place. A secondary order 
of Apostles and Prophets were moving about and continued 
the missionary work of the primitive Apostles; while the 
government of the particular congregations remained in the 
hands of Presbyter-Bishops and Deacons, just as in Philippi 


* Apol. I. lxvii: 66 δύναμις αὐτῷ, quantum potest, quantum facul- 
tatis eius est. See the notes of Otto, and comp. Tertullian’s ‘‘ ex proprio 
ingenio,” ‘ex pectore,” ‘sine monitore.” 


ECCLESIASTICAL ORGANIZATION. 63 


and other congregations of Paul. Such a state of things we 
should expect between A.p. 70 and 110. 

The organization of the Church in the Didache appears very 
free and elastic. There is no visible centre of unity, either at 
Jerusalem, or Antioch, or Ephesus, or Rome; which are not 
even mentioned. The author is silent about Peter, and knows 
nothing of his primacy or supremacy. No creed or rule of 
faith is required as a condition of membership or bond of 
union ; but instruction in Christian morality after the pattern 
of the Sermon on the Mount precedes Baptism. The bap- 
tismal formula which includes some belief in the Trinity, 
and the eucharistic prayers which imply some belief in the 
atonement, are a near approach to a confession, but it is not 
formulated.* 

Nevertheless there is a spiritual unity in the Church such as 
Paul had in view, Eph. iv. 8. All Christians are brethren in 
the Lord, though scattered over the earth: they believe in God 
as the author of all good, and in Jesus Christ as their Lord 
and Saviour; they are baptized into the triune name; they 
partake of the same Eucharist; they pray the Lord’s Prayer; 
they abstain from the sins forbidden in the Decalogue and al! 
other sins; they practise every Christian virtue, and keep the 
royal law of love to God and to our neighbor; they look hope- 
fully and watchfully forward to the second coming of Christ 
and the resurrection of the righteous. The Church is to be 
perfected into that kingdom which God has prepared for her. 

There is a strong feeling of Christian brotherhood running 
through the eucharistic prayers and the whole Dizdache.t 
Every wandering brother who shares the faith and hope 


* Harnack, p. 90: ‘‘ Von einer formulirten regula fidei ist in der 
A1daxn noch nicht die Rede; unzweifelhaft geniigt dem Verfasser noch der 
Gebrauch der Abendmahlsgebete und der Taufformel, um den christlichen 
Charakter dessen, der auf den Namen ‘ Christ’ Anspruch erhebt, festzu- 
stellen.” 

+ G. Bonet-Maury (La doctrine des douze apétres, Paris, 1884, p. 4). says: 
“* T’auteur a un vif sentiment de la solidarité de tous les membres dispersé de 
Péglise universelle.” This -catholicity of feeling is incompatible with the 
bigotry of the Ebionitic sect, and a strong argument against Krawutzcky’s 
hypothesis. 


64 APOSTOLIC AND POST-APOSTOLIC FORMS OF GOVERNMENT, 


of the Church is to be _ hospitably received, without 
formal letters of recommendation. False prophets and cor- 
rupters are mentioned, but their errors are not described. 

The solidarity and hospitality of the primitive Christians 
are acknowledged and ridiculed as a good-natured weakness 
by the heathen Lucian, the Voltaire of the second century, 
who had no conception of the irresistible attraction of the 
cross of Christ. But they were often abused, which made 
caution necessary. Hence the restriction of congregational 
hospitality to two or three days, and the requirement of labor 
from those who can perform it (xii. 8, 4). 


CHAPTER XX. 


Apostolic and Post- Apostolic Forms of Government. 


Iv is interesting to compare the church polity and church ὁ. 


officers of the Didache with the preceding and succeeding con- 
dition. : 

I. Let us first glance at the organization of the Apostolic 
churches. . Christ himself founded the Church, appointed 
Apostles, and instituted two sacraments, Baptism for new 
converts, and the Lord’s Supper for believers. Beyond this 
fundamental work he left the Church to the guidance of the 
Holy Spirit which he promised. 

(1) In the Acts of the Apostles we find Aposiles, Prophets 
and Teachers (xi. 1), Hvangelisis (xxi. 8), Presbyter- -Bishops ΟΥ̓ 
Elders (xi. 80; xiv. 23; xv. 2,4, 6,22, 23; xvii.4; xx. 17, 28; 
Se Os xk χχῖν eV 15), al in Jertsaletit also 
Deacons, under the name of ‘the Seven (vi. 8; xxi. 8). 

(2) Inthe Pauline Epistles, the igh a officers and func- 
tions are mentioned: 

1 Cor. xii. 28: “first Aposiles, secondly Prophets, thirdly 
Teachers, then miracles (powers, δυνάμεις), then gifts of heal- 
ing, helps, governments, divers kinds of tongues. Are all 
Apostles? are all Prophets? are all workers of miracles? 
have all gifts of healings? do all speak with tongues? do all 


APOSTOLIC AND POST-APOSTOLIC FORMS OF GOVERNMENT. 65 


interpret?” Paul here unites officers and gifts together with- 
out strict regard to order or completeness. He omits Evan- 
gelists, Bishops and Deacons (unless they are included in 
“Teachers” and in “ helps and governments”), and the gifts 
of wisdom, of knowledge (ver. 8), of discerning of spirits (ver. 
10), and love, the greatest of all gifts, described in Ch, XIIT. 

Eph. iv. 11: “And he gave some to be Apostles ; and some 
Prophets; and some Evangelists; and some Pastors and Teach- 
ers; for the perfecting of the saints unto the work of min- 
istering, unto the building up of the body of Christ.” Here 
Evangelists are distinguished from Apostles and Prophets; 
Bishops and Deacons are not named; but probably included in 
Pastors and Teachers. 

Phil. 1. 1: “ Bishops and Deacons” of the congregation at 
Philippi. The “ Bishops” (mark the plural) must be Presby- 
ters or Elders; for one congregation could not have more than 
one Bishop in the later diocesan sense. 

In the Pastoral Epistles, Paul gives the qualifications of 
Bishops and Deacons, omitting the Presbyters, because they were 
identical with the Bishops, 1 Tim. iii. 2. 8,12; Titi. 7; but 
the Presbyters are mentioned in 1 Tim. v. 1, 17, 19 and Tit. i. 
5. Besides, “the work of an Evangelist” is spoken of in con- 
nection with Timothy, 2 Tim. iv. 8, and the ‘‘Presbytery,” or 
body of Presbyters, 1 Tim. iv. 14 (comp. Acts, xxii. 5; Luke, 
xxil. 6). 

(3) The Epistle to the Hebrews mentions the church officers 
in the aggregate, without specification of classes, under the 
name of rulers (yyovpevor) who “speak the word of God.” 
Ch. xii. 7,17, 24. The “Elders” in ch. xi. 2 is a title of dig- 
nity and equivalent to Fathers. 

(4) The Catholic Epistles throw no light on church organi- 
zation. 

James mentions Teachers (iii. 1), and says that the Evders of 
the congregation should visit the sick to pray with them (v. 
14). 

Peter exhorts the Hiders, as a “ Fellow-Elder,” to tend the 
flock of God (1 Pet. v. 1-4). . 

(5) The Apocalypse speaks of “holy Apostles and Prophets” 
5 


66 APOSTOLIC AND POST-APOSTOLIC FORMS OF GOVERNMENT. 


(xviii. 20), but also of false Apostles (1. 2) and a false Proph- 
etess (ver. 20). Hiders are repeatedly mentioned in the visions 
(v.24, 10; v. 6, 6; 8, 11,14; vai. 11,18 oxi. 161s) xiv, ieee 
4), but not in the usual ecclesiastical sense. The Angels of the 
Seven Churches in Asia Minor are probably the representa- 
tives of the body of congregational officers.* 

Il. In the second and third centuries, we find a considerable 
change, first in the Ignatian Epistles (about 110), and then 
more fully developed in Irenzeus (c. 180), Tertullian (200), and 
Cyprian (250). The clergy and laity are separated, and the 
former are clothed with a sacerdotal character after the prece- 
dent of the Levitical priesthood. The three orders (ordines ma- 
jores) of the ministry appear, namely, Lishops, Priests (Presby- 
ters), and Deacons, with a number of subordinate officers called 
the minor orders (Sub-deacons, Readers, Acolyths, Exorcists, 
etc.) ; while the Apostles, Prophets, and Evangelists disappear. 
The Bishops rise above the Presbyters from a local congrega- 
tional to a diocesan position and become in the estimation 
of the Church successors of the Apostles (the Bishop of Rome, 
successor of Peter). 

Among the Bishops again the occupants of the “ Apostolic 
Sees” so called (Jerusalem, Antioch, Alexandria, Ephesus, 
Rome) rose in the Nicene age to the dignity of Metropolitans, 
and five of them (Jerusalem, Antioch, Alexandria, Rome, Con- 
stantinople or New Rome) to the higher dignity of Patriarchs ; 
while the Bishop of Old Rome claimed a still higher dignity, 
a primacy of honor, and a supremacy of jurisdiction over the 
whole Church as the successor of Peter, and the vicar of Christ, 
—a claim, however, which the Oriental Church never conceded.t 

Ill. The Didache, as already remarked, stands between the 
Apostolic organization of the first century and the Episcopal 
organization of the second, and fills the gap between the two. 
It mentions five officers, namely Apostles, Prophets and Teach- 
ers, for the church at large; and Bishops and Deacons for par- 
ticular congregations. 


*See my Church History, i. 497 sq., and History of the Apostolic 
Church, p. 587 sqq. ἢ 
+ See on these changes, Church History, ii. 121-154. 


APOSTLES AND PROPHETS. 67 


Tn the last respect it agrees with the Epistle of Clement of 
Rome. The Shepherd of Hermas likewise belongs to this 
transition period. He does not yet mention these orders, but 
Apostles, Prophets, Teachers, Bishops and Deacons. 

The Irvingites might find new proof in the Didache for their 
church polity, which includes Apostles, Prophets, and Evan- 
gelists, but confines the number of Apostles to twelve. 


CHAPTER XXI 
Apostles and Prophets. 


LET us now consider the several gospel ministers of the 
Didache. 

1. The AposTLEs spoken of in the eleventh chapter, are not 
the Twelve mentioned in the title, but their associates and 
successors in the work of Christianizing the world. They are 
travelling evangelists or missionaries who preached the Gospel 
from place to place in obedience to the great commission of 
Christ to his disciples. The word is used in a wider sense, 
corresponding to its etymology. The original Twelve were 
chosen with special reference to the twelve tribes of Israel. It 
was a typical number, as was also the number of the seven 
Deacons in Jerusalem. The spread of Christianity among the 
Gentiles required an extension of the Apostolate. First of all, 
Paul is the typical ‘‘ Apostle of the Gentiles,” and being di- 
rectly called by the exalted Saviour, he stands on a par in 
authority with the Twelve. Next to him such men as Barna- 
bas, James the Lord’s Brother, Epaphras, Andronicus and 
Junias, Timothy, Titus, Mark, Luke, Silvanus, Apollos, are 
or may be called Apostles in a wider and secondary sense.* 


* Comp. Acts, xiv. 4, 14 (where Barnabas is certainly included in &zo06r6- 
Aoz); 1 Thess. ii. 6 (where Silvanus and Timothy seem to be included in the 
plural; both being mentioned with Paul in the inscription, i. 1); Rom. xvi. 
7 (where Andronicus and Junias are called ἐπίσημοι ἐν trols ἀποστόλοις 
‘noted among the Apostles”; see the Commentaries); 1 Cor. xv. 5, 7 (τοὺς 
ἀποστόλοις, as distinct from the ὃ δ εγία mentioned ver. 5). In the N. 
T. the term απόστολος occurs 79 times (68 times in Luke and Paul), 


68 APOSTLES AND PROPHETS. 


Hence false “ Apostles” are also spoken of, who counteracted 
the work of the genuine Apostles and sowed tares among the 
wheat.* 

The ἀπ : οἱ Hermas speaks of “forty Apostles and 
Teachers.” + 

The Lord himself had, during his earthly ministry, set in 
motion such a secondary class of Apostles, in anticipation and 
authorization of Evangelists of future ages, by the mission of 
the Seventy who went out “two and two before his face into 
every city and place whither he himself was about to come.” Ὁ 
The instructions he gave to them, as well as to the Twelve, 
on a similar preparatory mission, help us very much to under- 
stand the state of things in the post-Apostolic age. 

The love of Christ kindled an extraordinary missionary 
enthusiasm; and this alone can explain the rapid spread of 
Christianity throughout the Roman’ empiré by purely moral 
means and in the face of formidable obstacles. Justin Martyr 
was a travelling Evangelist or peripatetic Teacher of Jews and 
Gentiles in different places. Eusebius has a special chapter 
on ‘ Preaching Evangelists who were yet living in that age,” 
ae, the age of Ignatius under the reign of Trajan.§ He thus 
describes them : 

‘« They performed the office of Evangelists to those who had not yet heard 


the faith, whiist, with a noble ambition to proclaim Christ, they also deliv- 
ered to them the books of the Holy Gospels. After laying the foundation 


ἀποότολη, 4 times (thrice in Paul and once in Luke), See Bishop Light- 
foot’s Com. on Gal. pp. 92-101, where he discusses at length the classical, 
Jewish, Apostolic, and ecclesiastical uses of the term. 

* 2 Cor. xi. 13; Rev. ii. 2. 

+ Sim.: ix. 16. οἵ δὲ μ' ἀπόστολοι nai διδάσπαλοι τοῦ uNPUY MATOS 
Tov υἱοῦ Tov Seow (quadraginta apostoli et doctores predicationis filii 
Dei). Again in cap. 16 and ix. 25. The number forty has reference to the 
forty stones in the building of the tower, which is a figure of the Church. 
Comp. Vis, III. 5: AzSoz... εἰσιν οἱ ἀπόστολοι καὶ ἐπίδποποι καὶ 
διδάσκαλοι καὶ διάίπον οἵ. 

¢ Luke, x. 1 sqq.; comp. Matt. x. 5 sqq. 

ὃ περὲ τῶν εἰσέτι τότε διαπρεπόντων Se ey De Evangelit 
predicatoribus qui adhuc ea etate florebant, Hist. Eccl. iii. 37. In the pre- 
ceding ch. 36 he treats of Ignatius, in ch. 88 of Clement of Rome, in ch. 89 
of Papias He means, therefore, the time from the close of the first and to 
the middle of the second century. 


~~ 


APOSTLES AND PROPHETS. 69 


of the faith in foreign parts as the particular object of their mission, and 
after appointing others as shepherds of the flocks, and committing to these 
the care of those that had been recently introduced, they went again to 
other regions and nations, with the grace and codperation of God. The 
holy Spirit also wrought many wonders as yet through them, so that as soon 
as the gospel was heard, men voluntarily in crowds, and eagerly, embraced 
the true faith with their whole minds. As it is impossible for us to give the 
numbers of the individuals that became Pastors or Evangelists during the 
first immediate succession from the Apostles in the churches throughout the 
world, we have only recorded those by name in our history, of whom we 
have received the traditional account as it is delivered in the various com- 
meuts on the Apostolic doctrine still extant.” 


This description is the best commentary on the “ Apostles” 
of the Didache. 

These wandering Evangelists are to be received as the Lord, 
but are only allowed to remain a day or two in the Christian 
congregations. This was a measure of self-protection against 
imposition by clerical vagabonds. A true Apostle would not 
forget his duty to preach the gospel to the unconverted. 
False Apostles and false Prophets were known already in the 
Apostolic age, and predicted by Christ. Paul was tormented 
by Judaizing missionaries, who followed him everywhere, and 
tried to undermine his authority and work in Galatia, Corinth, 
Philippi, and elsewhere. The Apostle, according to the 
Didache, is entitled to his living, but if he asks for money he 
is a false prophet. Mercenary preachers have been a curse 
from the beginning in unbroken succession. How easily the 
simple-hearted Christians were imposed upon by selfish leaders, 
we learn from Lucian’s “ Peregrinus Proteus.” * 

In this connection the Didache directs that every Christian 
“who comes in the name of the Lord,” shall receive hospitality 
for two or three days; but if he remains longer, he shall work, 
and if he refuses, he is a ‘“Christ-trafficker;” ἃ 6., one who 
makes merchandise of his Christian profession, or uses the 
name of Christ for selfish ends, like Simon Magus.t 

2. The PROPHETS are mentioned in close connection with 


* See Church History, vol. ii., 99 sqq. : 

+Ch. XII. 5. Χριστέμπορος is a post-apostolie word, but used also by 
Pseudo-Ignatius, Athanasius, Chrysostom, and Basil. The idea is the same 
as 1 Tim. vi. 5, ‘‘ supposing that godliness is a way of gain.” 


70 APOSTLES AND PROPHETS. 


the Apostles, but with this difference, that they were not sent 
as missionaries to the heathen, but instructors and comforters 
of converts, and might settle in a particular congregation. In 
this case they are to receive a regular maintenance, namely, all 
first fruits of the products of the wine-press and threshing-floor, 
of oxen and sheep, and of every possession. They are to be 
supported like the priests in the Jewish theocracy, “ according 
to the commandment.” * A congregation, however, may be 
without a Prophet, though not without Bishops and Deacons. 
There were, it seems, itinerant Prophets and stationary Proph- 
ets. In the absence of a Prophet the congregational offerings 
should be given to the poor. 

The Didache shows a preference for the Prophets: they are 
mentioned fifteen times (the Apostles only three times); they 
are called “ chief-priests,”+ and they alone are allowed the 
privilege to pray extempore as much as they please in public 
worship. But as there are false Apostles, so there are also 
false Prophets, and they must be judged by their fruits. 
Avarice is a sure sign of a false Prophet. 

Paul gives the Prophets the preference over the Glossolalists, 
because prophecy was for the edification of the congregation, 
while the glossolalia was an abrupt, broken, ejaculatory, trans- 
eendental utterance of prayer and praise for the gratification 
of the individual, who spoke in an ecstatic condition of mind, 
and required interpretation into the ordinary language of com- 
mon sense to benefit others. It seems to have passed away 
soon after the Apostolic age.{ It is not mentioned in the 
- Didache. 

A Prophet in the biblical sense is an inspired teacher and 
exhorter who reveals to men the secrets of God’s will and word 
and the secrets of their own hearts for the purpose of conver- 


* Ch. XIII. 5, 7. Probably with reference to the Mosaic law. The tithes 
are not yet mentioned. 

+ Ch. XIII. 3, οἱ ἐρχιερεῖς ὑμῶν, a title given to the heads of the twenty- 
four courses of priests and to the members of the Sanhedrin. This is the 
first intimation of the sacerdotal conception of the Christian ministry. 

1 On the glossolalia and the other charismata of the Apostolic Age, see 
History of the Christian Church (revised ed.), i., 280-242 and 486 sqq., and 
the commentators on Acts, ii. and 1 Cor. xii. and xiv. 


΄ 


APOSTLES AND PROPHETS. Ti. 


sion and edification. As the word indicates, he is a spokes- 
man or interpreter of God to men.* The predictive element 
does not necessarily enter into his office. Some of the great- 
est prophets among the Hebrews did not foretell future events, 
or only to a limited extent. In the New Testament all Apos- 
tles were inspired prophets, more especially John, the apoca- 
lyptic seer of the future conflicts and triumphs of the kingdom 
of Christ. Agabus was a Prophet from Jerusalem, who pre- 
dicted at Antioch the famine, under Claudius Ceesar, A.D. 44 
᾿ (Acts, xi. 28), and afterwards (in 58) at Czesarea the captivity 
of Paul, when, like some of the Hebrew Prophets, he accom- 
panied his word with a symbolic action by binding his own 
hands and feet with Paul’s girdle (xxi. 10, 11). Barnabas, 
Simeon Niger, Lucius of Cyrene, Manaen, and Saul are called 
“Prophets and Teachers” of the church at Antioch, and 
through them the Holy Spirit appointed Barnabas and Saul 
for the missionary work among the Gentiles (Acts, xii. 1-4). 
Nor was the prophetic gift confined to men. As in the Old 
Testament Miriam and Deborah were prophetesses, so the four 
unmarried daughters of Philip the Evangelist, prophesied 
(xxi. 9). Paul recognizes the same gift in women (1 Cor. x1. 
4), but forbids its exercise in the public assembly (xiv. 34; 
1 Tim. 11. 11, 12). In the Jewish dispensation the Prophets, 
since the time of Samuel, constituted one of the three 
orders of the theocracy, with the sacerdotal and royal order. 
In the New Testament, there is no trace of a prophetic order. 
The gift was distributed and exercised chiefly in expounding 
the deeper sense of the Scriptures and rousing the conscience 
and heart of the hearers. 

The Prophets of the Didache are the successors of these earlier 
Prophets. The Shepherd of Hermas is a weak echo of Apostolic 
prophecy and is full of revelations. Justin Martyr and Irenzeus 
testify to the continuance of the prophetic office in the Church. 
_ The Peregrinus of Lucian’s satirical romance is represented as 


* This is the usual classical meaning of προφήτης, one who speaks for 
another, especially for a god ; hence an interpreter. Thus Apollo is called 
the prophet of Zeus. In the Sept. it is the translation of Wabi. Aaron was 
the prophet of Moses (Ex, vii. 1). 


«. 


72 APOSTLES AND PROPHETS. 


a Prophet and a sort of Bishop, but was an impostor. Celsus 
mentions Prophets in Phoenicia and Palestine. Gradually the 
prophetic office disappeared before the episcopal, which would 
not tolerate a rival, and was better suited for the ordinary goy- 
ernment of the Church. Montanism revived prophecy in an 
eccentric and fanatical shape with predictions of the approach- 
ing Millennium; but the Millennium did not appear, and the 
new prophecy was condemned and defeated by the episcopal 
hierarchy. In our days Irvingism made a similar attempt 
and met-a similar fate. Prophecy, like all the other super- 
natural gifts of the Apostolic age, was necessary for the intro- 
duction, but not for the perpetuation, of Christianity. Yet in 
a wider sense there are prophets or enlightened teachers speak- 
ing with authority and power in almost every age of the 
Christian Church. 

There is no trace of a Montanistic leaning in the Didache, 
as Hilgenfeld assumes. The chief doctrines of Montanism, 
concerning the Paraclet, the Millennium, the severe fasts, the 
female prophecy, the general priesthood of the laity, the oppo- 
sition to the Catholic clergy, are nowhere alluded to. The 
book evidently ante-dates Montanism. 

8. The term TEACHERS (0zdaoxaXo1) seems to be used in a 
general way, and may apply alike to the Apostles andthe 
Prophets, and also to the Bishops.* For teaching was one of 
the chief functions of their office. The church of Smyrna 
calls her Bishop Polycarp “an Apostolic and Prophetic 
Teacher.” + But there were also many uninspired teachers 
without the prophetic gift, like Justin Martyr, Tatian, 


*In Ch. XIII. 1, 2, προφήτης ἀληϑινὸς and διδάσκαλος ἀληϑινός 
seem to be identical. In Acts, xiii 1, Barnabas, Saul, and others are called 
‘Prophets and Teachers.” Paul requires of the Bishop—i. e., of the local 
Presbyter—that he be apt to teach (Sz6axrz%0s), 1 Tim. iii. 2. In 1 Cor. 
xii. 28 he puts the Teachers after the Prophets, in Eph. iv. 11 after the 
Evangelists and in connection with the Shepherds (τοὺς δὲ ποιμένας "αὶ 
διδαδκαλους). Hermas (Sim. ix. 15) connects ‘‘ Apostles and Teachers.” 


Zahn, J. ¢c., p. 800, understands by the Teachers of the Didache, members. 


of the congregation. 

+ Martyr. Polyce. xvi. (ed. Funk i. 301): διδάσκαλος ἀποστολικὸς καὶ 
προφητιρός, and at the same time ἐπίσκοπος τῆς Ev Duvpvy παϑ ολιρῆς 
EXHANOTAS. 


BISHOPS AND DEACONS. 19 


Pantznus, and the teachers of the catechetical school at 
Alexandria, and other institutions of religious and theological 
‘instruction and preparation for church work. 


CHAPTER XXIL 
Bishops and Deacons. 


THE local churches or individual congregations are ruled by - 
Bishops and Deacons elected_or appointed by the people.* 
They derive their authority not directly from the Holy Spirit, 
as the Apostles and Prophets, but through the medium of the 
Church. They are to be worthy of the Lord, meek and un- 
selfish, truthful and of good report, and to be honored like the 
Prophets and Teachers (XV. 1, 2). 

This is all we learn of the two classes of congregational 
officers. They are evidently the same with those mentioned in 
the Acts and the Pauline Epistles. The Bishops are the 
regular teachers and rulers who have the spiritual care of the 
flock; the Deacons are the helpers who attend to the tempo- 
ralities of the Church, especially the care of the poor-and the 
sick. Afterwards the Deaconate became a stepping-stone to 
the Presbyterate. Deaconesses are not mentioned in the 
Didache, but undoubtedly. existed from Apostolic times, at 
least in Greek churches (comp. Rom. xvi. 1), for the care of 
the poor and sick and the exercise of hospitality and various 
offices of love among the female portion of the congregation. 
They were required by the strict separation of the sexes. The 
office continued in the Greek Church down to the twelfth 
century. 

The Bishops of the Didache are identical with the Presby- 


* Ch. XV. 1: χειροτονήσατε οὖν ξαυτοῖς EX1GHOMOVS καὶ S1KKOV OVS. 
Comp. Acts, xiv. 23; 2 Cor. viii. 19. The A. V. renders the word in Acts 
wrongly by ‘‘ordain,” which is a later ecclesiastical sense. The RE Vi 
corrects it: ‘‘ When they had appointed for them elders in every church.” 
The election of Bishops by the people continued to be the practice till the 
time of Cyprian, Ambrose, and Augustin, who were all so elected; but ordina- 
tion was performed by other Bishops. 


74 BISHOPS AND DEACONS. 


ters; hence the latter are not mentioned at all. This is a 
strong indication of its antiquity. It agrees with the usage in 
the New Testament, and differs from the usage of the second 
century, when Bishops, Priests and Deacons were distinguished 
as three separate orders.* 

Bishops and Presbyters in the Acts and Epistles are not 
two distinct ranks or orders, but one and the same class of 
congregational officers. “Bishop” (¢7zo 0705), 1.6., Overseer, 
Superintendent, was the title of municipal and financial offi- 
cers in Greece and Egypt, and occurs in the Septuagint for 
several Hebrew words meaning “inspector,” “ taskmaster,” 
“captain.” The term “ Presbyter” (7peofurepos), or Elder, 
was used of the rulers of the Synagogue and corresponds to the 
Hebrew seken. It was originally a name of age and dignity’ 
(like “ Senator,” “ Alderman”). Both titles were transferred 
to the rulers and teachers of the Apostolic churches, and used 
interchangeably. Hence the Ephesian “ Presbyters” in Acts, 
xx. 17, are called “Bishops” in ver. 28; hence Bishops and 
Deacons alone are mentioned in the Hpistle to the Philippians 
(ch. 1. 1) and in the Pastoral Epistles. There were always 
several Presbyter-Bishops in one congregation (even the small- 
est), and constituted a college or board called “ Presbytery,” 
for the government of the Church, probably with a presiding 
officer elected by his colleagues and corresponding to the chief 
ruler of the Synagogue. 

This same identity we find in the Drdache, and also in the 
Epistle of Clement of Rome, which was written before the 
close of the second century. Clement mentions ‘‘ Bishops and 


* So also Bishop Lightfoot (on the Did. in ‘‘ The Expositor,” Jan. 1885, p. 
7): ‘‘ When our author wrote, Bishop still remained a synonym for ‘ Presby- 
ter,’ and the Episcopal office, properly so called, had not been constituted in 
the district in which he lived.” This is, no doubt, the natural view sustained 
by the Pauline Epistles and by the Epistle of the Roman Clement. I cannot 
agree with Dr. Harnack (p. 142 sqq.) who labors to prove that the Bishops 
were originally identical with the Deacons, and that their office was purely 
administrative. He had previously advocated this theory in Die Gesellschafts- 
verfassung der Christlichen Kirchen im Alterthum ; Giessen, 1883, p. 229 sqq. 
(A translation, with additions, of Dr. Hatch’s Bampton Lectures on The 
Organization of the Early Christian Churches, 1881). 


THE END OF THE WORLD. ΤΌ 


Deacons” as congregational officers, enjoins obedience to 
‘“Presbyters” without mentioning “ Bishops,” and calls the 
office of the Corinthian “ Presbyters” episcopal supervision 
(x10 077 ). * 

- But these are the last instances of the New Testament use 
of the term “ Bishop.” In the Ignatian Epistles he is already 
clearly distinguished from the Presbyters, as representing a 
higher order, though not yet a diocesan, but simply as the 
head of a single church and of its board of Presbyters and 
Deacons. By and by as the Apostles, Prophets, and Evangelists 
disappeared, the Bishops absorbed all the higher offices and 
functions, and became in the estimation of the Church the suc- 
cessors of the Apostles; while the Presbyters became Priests, 
and the Deacons Levites in the new Christian Catholic hie- 
rarchy. 


CHAPTER XXIII. 
The End of the World. 


THE Didache aptly closes with an exhortation to watchful- 
ness and readiness for the coming of the Lord, as the goal of 
the Christian’s hope. The sixteenth chapter is an echo of the 
eschatological discourses in the Synoptical Gospels, especially 
the twenty-fourth chapter of Matthew, with the exception of 
those features which especially refer to the destruction of Jeru- 
salem and the Temple. The eucharistic prayers allude like- 
wise to the end, when God will gather his Church from the 
four winds into his kingdom (ix. 4 and x. 5). 

Christ prophetically described the downfall of the Jewish 
theocracy and the judgment of the world as analogous, though 
not synchronous events. The divine mind sees the end from 
the beginning. The prophet beholds the future as a pano- 
ramic vision in which distant scenes are brought into close 


/ 


* Ep. ad Oor. chs. 42, 44 and 57. Comp. Rothe’s Anfdnge der Christi. 
Kirche; Bishop Lightfoot’s S. Clement of Rome, and his essay on The 
Christian Ministry (Excursus to his Com. on Philippians) ; and the author’s 
Church History, ii., 139 sq. 


76 THE END OF THE WORLD. 


proximity. History is an ever-expanding fulfilment of 
prophecy. The downfall of Jerusalem is itself a type of the 
end of the world. The disciples asked about both, and Christ 
answered accordingly. 

The Synoptical Gospels were written before A.p. 70, and 
hence contain no hint at the fulfilment, which could hardly 
have been avoided had they been written later.* The Epistles 
often allude to the parousia of the Lord as being near at hand, 
and hold it up as a stimulus to watchfulness, but wisely 
abstain from chronological predictions, since the Lord had 
expressly declared his own ignorance of the day and hour 
(Matt. xxiv. 87; Mark, xiii. 32). His ignorance was ἃ volun- | 
tary self-limitation of his knowledge in the state of humilia- 
tion, or, as Lange calls it, “‘a holy unwillingness to know and 
to reflect prematurely upon the point of time of the parousia, 
thereby setting an example to the Church.” It is an earnest 
warning against idle chronological curiosity. “It is not for 
you to know times or seasons which the Father hath set within 
his own authority ” (Acts, 1. 7). We cannot and ought not 
to know more on this subject than Christ himself knew or was 
willing to know when on earth, and what he refused to reveal 
even after his resurrection. All mathematical calculations and 
predictions concerning the Millennium and the end of the 
world, are a mere waste of learning and ingenuity, have failed 
and must fail. It is better for us be ignorant of the time of 
our own end that we may keep ourselves all the more in readi- 
ness to meet our Judge whenever he may call us to an ac- 
count.t 

The author of the Didache does not exceed these limits of 
Christian wisdom. He begins with the exhortation to watch 
and pray because we do not know the hour in which the Lord 
cometh (comp. Matt. xxv. 13). But he points out the premoni- 
tory symptoms, namely, the rise of false prophets and destroy- 


* Comp. John, ii. 22: ‘‘ When therefore he was raised from the dead, his 
disciples remembered that he said this,” etc. _ Luke, xxiv. 6. 

+ Comp. Matt. xxiv. 38, 36, 48, 44; Acts, i. 7; Rom. xiii. 11, 12; 1 Cor. 
xv. 51; Phil. iv. 5; 1 Thess. v. 1,2; James, v. 8; 1 John, ii. 18; 1 Pet. 
iv. 7; 2 Pet. iii. 10; Heb. x. 25; Rev. i. 3; iii. 3; xvi. 15. 


THE END OF THE WORLD. 11 


ers, the decay of love, the increase of lawlessness, persecution, 
and the appearance of the World-Deceiver * (or Anti-Christ), 
who will pretend to be the Son of God (Christ’s antipode) and 
do signs and wonders and unheard-of iniquities. The race of 
men will be tried as by fire, but those who endure in their 
faith to the end shall be saved. Then the heavens will be 
opened (comp. Matt. xxiv. 80, 31), the trumpet will sound 
(comp. 1 Cor. xv. 52; 1 Thess. iv. 16, 17), the dead will rise, 
and the world will see the Lord coming upon the clouds of 
heaven with all his saints (comp. Zech. xiv. 8; Matt. xvi. 27; 
xxiy. 81; xxvi. 64). These events are, apparently, represented 
as simultaneous, “in a moment, in the twinkling of an eye” 
(1 Cor. xv. 52). 

The resurrection here spoken of is restricted to the saints 
(xiv. 7). This may be understood in a chiliastic sense of the 
first resurrection (ἡ ἀνάστασις ἡ πρώτη, Rev. xx. 5); but the 
author of the Didache says nothing about a Millennium, and of a 
general resurrection after it. We have, therefore, no right to 
commit him either to the chiliastic or to the antichiliastic 
school, but the greater probability is that he was a Chiliast, like 
Barnabas, Papias, Justin Martyr, Irenzeus, Tertullian, and the 
majority of ante-Nicene fathers before the great revolution un- 
der Constantine, when the Church from the condition of a per- 
secuted sect was raised to power and dominion in this world, 
and the opinion came to prevail (through the influence chiefly 
of St. Augustin) that the Millennium was already established.t 


ἃ ποσμοπλάνος (xvi. 4), a very significant word, used here for the first 
time, and retained by the author of the Apost. Const. viii. 32, with the 
addition ὁ τῆς ἀληθείας ἐχϑρύός, ὁ τοῦ ψεύδους προστάτης. It was 
probably suggested by 2 John, ver. 7; πολλοὶ πλάν οἵ (deceivers, impostors) 
ἐξῆλθον εἰς τὸν κοόμον, Matt. xxvii. 68 : ἐκεῖνος ὁ πλάνος, and Rey. 
xx. ὃ: ἕνα μὴ πλανήσῃ ἔτι Ta ἔϑνη, and ver. 10: 6 διαάίβολος ὁ πλαν ὧν 
αὐτούς. Comp. also Josephus, De B. J. ii. 18,4: πλάνοι ἄνϑρωποι καὶ 
ἀπατεῶντες. 

+See Church History, ii. 614 sqq. The indefiniteness of the Didache on 
this subject, as compared with the explicit chiliastic theory of Barnabas 
(ch. xv), is an additional argument in favor of the prior date of the Didache, 
and I cannot conceive how Harnack (p. 287 sq.) from a comparison of Did. 
XVI. 2 with Barnabas iv. 9 can come to the opposite conclusion. Dr. Craven 
(in the Teaching of the Twelve Apostles, printed in ‘ The Journal of 


78 THE DIDACHE AND THE SCRIPTURES. 


CHAPTER XXIV. 
The Didache and the Scriptures.* 


THE Didache will hereafter occupy an important position in 
the history of the New Testament Canon. 

The Apostles quote the Old Testament usually according to 
the Greek version of the Septuagint, as they wrote in Greek 
and for Greek readers. But they quote very freely, in the 
fulness of the spirit of revelation, now from memory, now 
ecrrecting the Septuagint from the Hebrew original, now 
adapting the text to the argument. They never quote from 
the Apocrypha, unless the allusion to the Book of Enoch in 
Jude, ver. 14, be considered an exception. 

The Apostolic Fathers, who wrote between A.D. 90 and 150, 
deal as freely but far less wisely with the Old Testament, and 
use also indiscriminately the Apocrypha for homiletical and 
practical purposes. As to the New Testament, they still move 
in the element of living tradition and abound in reminiscences 
of Apostolic teaching. These reminiscences agree with the 
facts and doctrines, but very seldom with the precise words of 
the Gospels and Epistles. They give no quotations by name, 
except in a few cases. Barnabas quotes two passages from 
Matthew, without naming him.+ Clement of Rome refers to 


Christian Philosophy,” N. Y., 1884, p. 78 sqq.) claims the Didache for the 
pre-millennian theory. ‘‘If the writer,” he says, ‘‘ believed in an earthly 
period of righteousness and blessedness, a Millennium, it must have been 
one which he regarded as subsequent to the Advent. On this point, there 
cannot be a rational doubt. Pre-millenarianism may not be affirmed in the 
document, but most certainly Post-millenarianism is impliedly denied.” 
Dr. Hitchcock (p. 62) leaves the matter donbtful, and says: ‘‘ The peculiar 
chiliasm of Barnabas, so unlike that of Papias, is best explained by suppos- 
ing it to have come in between the Teaching and Papias.” 

* See the table of Scripture quotations in Bryennios, p. 57; the full dis- 
cussion of Harnack, pp. 65-88; De Romestin, pp. 10-17, and the third Ex- 
cursus of Spence, pp. 101-107. Zahn (p. 319) promises to discuss this subject 
in the First Part of his projected History of the Canon. 

+ In chap iv. from Matt. xxii. 14 (with the solemn quotation formula 
ὡς γέγραπται), and chap. v. from Matt. ix. 18. Barnabas furnishes also 


THE DIDACHE AND THE SCRIPTURES. 79 


Paul’s (first) Epistle to the Corinthians and shows familiarity 
with Paul, James, and especially with the Epistle to the He 
brews, but gives only three quotations from the New Testa- 
ment. * Ignatius echoes and exaggerates Pauline and Johan- 
nean ideas in his own fervent language. Polycarp’s short 
Epistle to the Philippians ‘“ contains,” as Westcott says,t “far 
more references to the New Testament than any other work 
of the first age; and still, with one exception, ¢ all the phrases 
which he borrows are inwoven into the texture of his letter 
without any sign of quotation.” Hermas, on the contrary, has 
no quotations from the Old or New Testament, and never men- 
tions the Apostles by name, although he shows traces of a 
knowledge of Mark, James, and the Hpistle to the Ephesians. 
Papias gives us valuable hints about the Gospels of Matthew 
and Mark, and faithfully collected the oral traditions about 
the Lord’s Oracles, in five books (unfortunately lost), being 
of the opinion, as he says, that he “could not derive so 
much benetit from books as from the living and abiding 
voice.” § ; 

The next writer of importance who followed the Apostolic 
Fathers and was a younger contemporary of Polycarp and 
Papias, is Justin Martyr, who was born towards the close of 
the first or the beginning of the second century. He quotes 
very often from the Prophets and the Gospels, but very loosely, 
mostly from memory and without naming the Evangelists; he 
never quotes from the Catholic Epistles and the Epistles of 
Paul; the only book of the New Testament which he mentions 
expressly, is the Apocalypse of John.| With Irenzeus, who 


parallels to passages in Paul, Peter, and the Apocalypse, see Church Hist. 
ii. 674 sq. Comp. also Reuss, History of the Canon, transl. by David Hun. 
ter (1884), p. 22. 

* See Church History, ii. 642, and Funk, Patr. Ap. i. 566-570. 

+ History of the Canon, p. 88. Funk (i. 573 sq.) counts six quotations of 
Polycarp from the O. T. and sixty-eight reminiscences from the New. 

t Or rather two, namely, 1 John, iv. 3 and Matt. xxvi. 41, which are 
quoted in ch. vii., but the first not literally. 

8. Church Hist. ii. 694 sq. It is a plausible conjecture that the pericope 
of the woman taken in adultery, John, vii. 53-viii. 11., was preserved by 
him. 

|| Church History, ii. 720. 


80 THE DIDACHE AND THE SCRIPTURES. 


flourished in the second half of the second century, begins 
the exact mode of quoting the New Testament Scriptures 
by name and from written copies, though free and loose quota- 
tions from memory never ceased among the fathers, and their 
children and children’s children. 

In view of these facts we must judge the relation of the 
Didache to the canon. It is essentially the same as that of the 
Apostolic Fathers, but it has more quotations from the Gospel 
of Matthew than any or all of them. 

1. From the Old Testament two prophetic passages are 
quoted as Scripture, as follows : 


Mat. 1. 11, 14 (Sept.). DipacHE, XIV. 3. 


2. , 

Ev wavti toxm@ Sv- 

, , EN = 
μα προσαγέεται ἕπι τῷ 
ονοματί μου [Hebrew wy] 


Αὕτη yap ἐστὶν ἡ ῥηϑεῖσα 
ὑπὸ Κυρίου" * 
Ἔν παντὶ τὸπ @ nat 


nai ϑυσία καϑαρά. χρόνῳ προσφέρειν μοὶ 
διότι μέγα τὸ ὄνομα ϑυσίαν naSapav: ὅτι 
> a \ ’ 
ποὺ εν τοῦθ | SSH ECts Ppagirevs μέγας εἰμί, 
λέγει Κύριος παντο- λέγει Κύριος, nat τὸ 


ὄνομά μου ϑαυμαστὸν 
ἐν τοῖς ἔϑνεστε. 


npatwp...14. διοττιμ ἕ. 
yas βασιλεὺς ἐγώ εἰ- 
μι, λέγει Κύριος παν- 
τοπράτωρ, καὶ τὸ ὄνομα 
μου ἐπιφανὲς ἐν τοῖς 
ἘΚ ΞΟ 


In every place incense shall 
be offered in [unto] my name, 
and a pure sacrifice; for great 
shall be my name among the 
Gentiles, saith the Lord ΑἹ- 
mighty....14. for Iam a 
great king, saith the Lord ΑἹ- 
mighty, and my name {5 illus- 
trious among the Gentiles. 


For it is that which was 
spoken by the Lord,* 

“In every place and time 
offer me a pure sacrifice ; for I 
am a great king, saith the Lord, 
and my name is wonderful 
among the Gentiles.” 


*The Did. seems to refer “" Lord” to Christ, as he is called ‘‘ Lord” in 


the same chapter, ver. 1. 


THE DIDACHE AND THE SCRIPTURES. 81 


ZECH. XIV. 5. DipacHE, XVI. 7. 


Ov πάντων δέ, ἀλλ᾽ ὡς 
ἐρρέϑη" 

Katinger Kivpros) on (“Hée1 6 Kv prot καὶ 
Seos pov, καὶ πάντες πάντες οἱ ἅγιοι per’ 
ot ἅγιοι μετ᾽ αὐτοῦ. avtod. 

Not, however, of all, but as 
was said: 

And the Lord, my God, shall “The Lord shall come, and all 
come, and all the saints with the saints with Him.” 

Him. 

The other allusions to the Old Testament are too vague to 
be considered as quotations. Two are to canonical books 
(comp. II. 8 with Isa. Ixvi. 2; and IV. 18 with Deut. xii. 32), 
and five to apocryphal books, Tobit and Sirach. 

The first two chapters of the Didache are largely based on 
the Decalogue as interpreted and deepened by Christ. The 

‘direction concerning the first fruits is derived from the Mo- 
saic ordinance (Deut. xvii. 4), but there is no indication that 
the author considered the ceremonial law as binding upon 
Christians. 

2. As to the New Testament, the Didache appeals chiefly, 
we may say exclusively, to the ‘‘ Gospel,” as the source of 
Apostolic teaching. The writer goes back to the fountain- 
head, the Lord himself, as is indicated by the larger title of the 
book. ‘Pray not as the hypocrites, but as the Lord in his Gospel 
has commanded.” The Gospel is mentioned four or five times.* 
Once it is called “ the Gospel of our Lord.” The term is used 
in the general sense of the one Gospel, as in the N. T. without 
specification of one of the four records. The plural ‘ Gospels” 
is never used any more than in the Gospels themselves. The 
word may refer to the oral Gospel, or to any of the written Gos- 
pels. In two passages a written Gospel seems to be meant 


(VIIL 2; XV. 4.), and apparently that of Matthew who has 


*Ch. VIIL 2: εἷς ἐκέλευσεν ὁ Κύριος ἐν τῷ εὐαγγελίῳ αὐτοῦ. 
ΙΧ. ὅ: περὶ τούτου εἰρηκεν ὁ Κύριος. ΧΙ. 8: κατὰ τὸ δόγμα τοῦ 
εὐαγγελίου. ΧΥ͂. 8: ὡς ἔχετε ἐν τῷ εὐαγγελίῳ. XV 4: ὡς ἔχετε 
ἐν τῷ εὐαγγελίῳ τοῦ Κυρίου ἡμῶν. 


6 


82 THE DIDACHE AND THE SCRIPTURES. 


the words there mentioned. It is true the Didache does not 
name any of the Evangelists nor any of the Apostles. But the 
reminiscences resemble our Greek Matthew so closely that itis 


difficult to avoid the conclusion that he had it before him. 
Let us first compare the parallel passages. * 


THE GOSPEL OF MATTHEW. 


Ch. xxii. 37. Thou shalt 
love the Lord thy God... 
This is the great and first com- 
mandment. .. A second... 
thou shalt love thy neighbor 
as thyself. 

Ch. vii.12. All things there- 
fore whatsoever ye would that 
men should do unto you, even 
so do ye also unto them. 


Ch. v. 44, 46. Love your 
enemies, and pray for them 
that persecute you.... For if 
ye love them that love you, 
what reward have ye?... 
Do not even the Gentiles the 


same? 
(Comp. Luke vi. 27, 28, 32.) 


Ch. v. 39-41. Whosoever 
smiteth thee on thy right 
cheek, turn to him the other 
also. And if any man would 
go to law with thee, and take 
away thy coat, let him have 
thy cloke also. And whoso- 
ever shall compel thee to go 


DIDACHE. 


Ch. I. 2. First, thou shalt 
love God who made thee; 
secondly, thy neighbor as thy- 
self. 


Ch. I. 2. All things whatso- 
ever thou wouldest not should 
be done to thee, do thou also 
not to another. (Comp. Job, 
iv. 15.) 

Ch. I. 3. Bless them that 
curse you, and pray for your 
enemies, but fast for them 
that persecute you. For what 
thanks is there if ye love them 
that love you? Do not even 
the Gentiles the same? But 
love ye them that hate you, and 
ye shall not have an enemy. 

Ch. 1.4. Ifany one give you 
a blow on the right cheek, turn 
to him the other also, and thou 
shalt be perfect. If any one 
shall compel thee to go with 
him one mile, go with him 
twain. If any one take away 
thy cloak, give him thy coat 


ἜΤ give the English version. The reader can easily compare the Greek in 


the document and the Greek Testament. 


sqq. 


See Harnack’s list in Greek, p. 70 


THE DIDACHE AND THE SCRIPTURES. 


one mile, go with him twain. 
(Comp. Luke, vi. 29.) 


- Matt. v. 42. Give to him 
that asketh thee. 

[Luke, vi. 30. Give to every 
one that asketh thee; and... 
ask... not back. | 

Matt. v. 26. Verily I say 
unto thee, thou shalt by no 
means come out thence, till 
thou have paid the last farth- 
ing. 


Ch. v. 5. Blessed are the 
meek: for they shall inherit 
the earth. 

Ch. xxvii. 19. Baptizing 
them into the name of the 
Father and of the Son and of 
the Holy Ghost. 

Ch. vi. 16. When ye fast, 
be not, as the hypocrites, of a 
sad countenance ; for they dis- 
figure their faces, that they 
may be seen of men to fast. 

Ch. vi. 5. When ye pray, 
ye shall not be as the hypo- 
erites. . . : 

Ch. vi. 9-13. After this 
manner therefore pray ye: 

Our Father who art in the 
heavens (ἐν τοῖς ovpavois). 

Hallowed be thy name. 

Thy Kingdom come. 

Thy will be done, as in hea- 
ven, so also on the earth (ἐπὶ 


τῆς γῆ). 


83 


also. If any one take from 
thee what is thine, ask it not 
back, for neither canst thou. 

Ch. L 5. Give to every one 
that asketh of thee; and ask 
not back (for the Father wills 
that from our own blessings we 
should give to all). 

Ch. I. 5. Being in distress 
he shall be examined concern- 
ing the things that he did, and 
he shall not come out thence 
till he have paid the last far- 
thing. 

Ch. III. 7. Be thou meek, 
for the meek shall inherit the 
earth. 

Ch. VIL 1. Baptize ye into 
the name of the Father and of 
the Son and of the Holy 
Ghost, in living water. - 

Ch. VIII. 1. Let not your 
fasts be with the hypocrites ; 
for they fast on the second 
and fifth days of the week. 


Ch. VIII. 2. Neither pray 
ye as the hypocrites, but as 
the Lord commanded in his 
Gospel, after this manner pray 
ye: 

Our Father, who art in hea- 
ven (ἐν τῷ ovpav@). 

Hallowed be thy name. 

Thy kingdom come. 

Thy will be done, as in 
heaven, so also on earth {ἐπὶ 
yns). 


84 


Give us this day our daily 
[needful] bread. . 

And forgive us our debts 
(τὰ ὀφειλήματα), as we also 
have forgiven (ἀφήρα μεν) our 
debtors. 

And bring us not into temp- 
tation, 

But deliver us from the evil 
one [or, from evil]. 

[For thine is the kingdom (ἡ 
faotrera), and the power, and 
the glory, forever. Amen. |* 

Ch. vi. 16. But when ye 
fast, be not, as the hypocrites, 
of a sad countenance. 

Ch. xxiv. 31. They [the 
angels] shall gather together 
his elect from the four winds, 
from one end of heaven to the 
other. 


Ch. vu. 6. Give not that 
which is holy unto dogs. 


Ch. xxv. 84. Inherit the 
kingdom prepared for you 
from the foundation of the 
world. 

Ch. xxi. 9, 15. Hosanna 
to the son of David. 

Ch. xi. 81. Every sin and 


THE DIDACHE AND THE SCRIPTURES. 


Give us to-day our daily 
[needful] bread. 

And forgive us our debt 
(τὴν ὀφειλήν), as we also for- 
give (ἀφιξμεν) our debtors. 


And bring us not into 
temptation, 

But deliver us from the evil 
one [or, from eyil]. 

For thine is the power and 
the glory, for ever. * 

Pray thus thrice a day. 

Ch. VIII. 1. But let not 
your fasts be together with 
the hypocrites. 

Ch. X. 5. Gather her [the 
church] together from the four 
winds. 

Ch. ΓΧ. 4. Let thy church be 
gathered together from the ends 
of the earth into Thy kingdom. 

Ch. IX. 5. The Lord hath 
said, “Give not that which is 
holy unto dogs.” 

Ch. X. 5. Into thy king- 
dom which thou didst prepare 
for her [thy church]. 


Ch. X. 6. Hosanna to the 
God of David. 
Ch. XI. 7. For every sin 


* The Didache follows Matthew almost literally, and differs from Luke 


not only in fulness, but also in the details. 
for σήμερον, and auaprias for ὀφειλήματα. 


Luke has τὸ καϑ᾽ ἡμέραν 
The doxology of the 


textus receptus is omitted in the oldest MSS. and versions, and by the critical 


editors. 


The Didache furnishes the earliest testimony for its use in devotion. 


The omission of 7) βασιλεία occurs also in Gregory of Nyssa, and in the 
Sahidic or Upper Egyptian version of Matthew. Comp. 1 Chr. xxix. 11. 


THE DIDACHE AND THE SCRIPTURHES. 


blasphemy shall be forgiven 
unto men ; but the blasphemy 
against the Spirit shall not be 
forgiven. 

Ch. x. 10. For the laborer 
is worthy of his food. 

[Luke, x. 7. The laborer is 
worthy of his hire. ] 


Ch. v. 28, 24. If therefore 
thou art offering thy gift at the 
altar... go thy way, first be 
reconciled to thy brother, and 
then come and offer thy gift. 

Ch. xxiv. 42, 44. Watch 
therefore: for ye know not on 
what day your Lord cometh 
»=.. Be ye ready: for in an 
hour that ye think not the Son 
of Mancometh. [Luke, xii. 35. 

Che mxcay. 10) abe > And. 
[many] shall deliver up one 
another and shall hate one 
another. And many false 
prophets shall arise and shall 
lead many astray. And be- 
cause iniquity shall be multi- 
plied, the love of the many 
shall wax cold. 

Ch. xxiv. 10,18. And then 
shall many stumble... but he 
that endureth to the end, the 
same shall be saved. 


Ch.*xxiy. 30,--31. And 
then shall appear the sign of 
the Son of Man in heaven... 
and they shall see the Son of 


85 


shall be forgiven, but this sin 
shall not be forgiven. 


Ch. XIII. 1,2. But every 
true prophet... is worthy of 
his food. Likewise a true 
teacher is himself worthy, like 
the laborer, of his food. 

Ch. XIV. 2. Let no one who 
has a dispute with his fellow 
come together with you until 
they are reconciled, that your 
sacrifice may not be defiled. 

Ch. XVI. 1. Watch for your 
life; let not your lamps be 
quenched, and let not your 
loins be loosed, but be ye ready; 
for ye know not the hour in 
which our Lord cometh. 

Ch. XVI. 3, 4. For in the 
last days the false prophets and 
the corrupters shall be multi- 
plied, and the sheep shall be 
turned into wolves, and love 
shall be turned into hate; for 
when lawlessness increaseth, 
they shall hate one another 
and persecute and deliver up. 

Ch. XVI. 5. And many 
shall stumble and perish; but 
they that endure in their faith 
shall be saved from [or, under] 
the curse itself. 

Ch. XVI. 6-8. And then 
shall appear the signs of the 
truth: first, a sign of an ex- 
pansion (opening) in heaven; 


86 THE DIDACHE AND THE SCRIPTURES. 


Man coming on the clouds then a signof sound οἵ ἃ trum- 
of heaven with power and pet; and third, a resurrection 
ereat glory. And he shall of the dead, but not ofall... 
send forth his angels with a Then shall the world see the 
great sound of a trumpet, and Lord coming upon the clouds 
they shall gather together his of heaven. 

elect from the four winds from 

one end of heaven to the other. 


We have in all four literal or nearly literal quotations from _, 
Matthew, and about eighteen general references to Matthew with 
some sentences from Luke. How shall we account for this fact? 

Harnack supposes that the Didache used the Gospel of 
Matthew enriched from that of Luke, and that this mixed 
product was probably the “Gospel according to the Egyp- 
tians.”* But this was of Gnostic origin, and furnishes in the 
remaining fragments no parallel to the Didache, which breathes 
a different spirit. + 

Krawutzcky, with more plausibility, in connection with his 
false hypothesis of its alleged Ebionism, conjectures that the 
Didache borrowed its quotations from the apocryphal “ Gospel 
according to the Hebrews.”+{ But, 1) This Gospel, as far as 


* Page 79. He says that ‘‘mahy arguments might be furnished for this 
hypothesis,” but he omits to state any. 

+ Lipsius, in his article on the Apocryphal Gospels, in Smith & Wace’s 
Dict. of Christian Biography, vol. ii. (1880), p. 712, calls the Εὐαγγέλιον 
nar’? Aiyumriovs ‘‘a product of that pantheistic gnosis which we find 
among the Naassenes of the ‘Philosophumena’ and some other kindred 
sects.” Hilgenfeld has collected the few fragments in his Huang. secundum 
Hebreos, ete. (Nov. Test. extra can. rec., second ed. iv., 43-44), and finds in 
them (p. 48) ‘‘pantheismum quendam in trinitate et in anime natura cum 
ascetica mundi contemptione et matrimonii damnatione conjunctum.” He 
assigns the Gospel of the Egyptians, with Volkmar, to c. 170-180. It is first 
quoted by Clement of Alex., Origen, and Hippolytus (Philosoph. v. 7). 

Τὰ his second article, already noticed, p. 23 sq. His reasons are, that 
the Gospel of the Hebrews was also called ‘‘ Huangelium Domini secundum 
duodecim Apostolos” at the time of Origen (see Hom. i. in Luc. ad i. 1, 
and Jerome, Adv. Pelag. iii. 2), and that, like the Didache XV. 3, it condemns 
with unbiblical severity an offence against a brother as one of the greatest 
crimes, according to Jerome, Ad. Ezek. xviii. 7: ‘“‘ In Hvangelio quod juata 
Hebraeos Nazarwi legere consueverunt, inter maxima punitur crimina, qui 
fratris sui spiritum contristavertt.” 


THE DIDACHE AND THE SCRIPTURES. 87 


known, is a post-canonical, Ebionitic adaptation of Matthew 
to the Aramaic-speaking Jewish-Christians in Palestine, with 
various omissions and additions, and seems to date from the 
later part of the second century, as it is not quoted before 
Clement of Alexandria and Origen; while the Didache belongs 
to an earlier stage of theological development, and shows no 
trace of Ebionism. 2) The Didache, while closely agreeing 
with our Greek Matthew, furnishes not a single parallel to the 
more than twenty original fragments which still remain of the 
Gospel according to the Hebrews.* This Gospel is the best 
among the Apocryphal Gospels, and owed its popularity to 
the erroneous opinion, propagated by the Ebionites, that it 
was identical with the lost Hebrew Matthew; but it certainly 
must have differed very considerably from our Greek Matthew, 
else Jerome would not have thought it worth while to trans- 
late it both into Greek and Latin.t 


* These fragments are collected by Hilgenfeld, Nowwm Test. extra cano- 
nem receptum, Fasc. iv. 1-81 (ed. ii. 1884), and by Nicholson, The Gospel 
according to the Hebrews. Its Fragments translated and annotated. lLon- 
don, 1879. See also Lipsius, Apocryphal Gospels, in Smith & Wace’s Dict. 
of Christian Biography, vol. ii. (1880), p. 709 sqq. The text from which 
Epiphanius quotes, omitted the chapters on the genealogy, birth and child- 
hood of Christ ; but the texts used by Cerinthus and Carpocrates had the 
genealogy, though carefully excluding all that relates to the supernatural con- 
ception. The Lord’s Baptism was also differently related. Lipsius infers from 
these and other discrepancies that there were different recensions of this Ev- 
αγγέλιον καϑ' Ἑβραίους. He supposes that it was nearly related to 

_Matthew’s λόγια τοῦ Κυρίου, and toa later redaction of these Aov7a made 
use of by Luke, and in the Ebionite circles of Palestine. Mangold, Drum- 
mond, Εἰ. A. Abbott, and Ezra Abbot agree that the Gospel of the Hebrews 
was written some time after the canonical Gospelsand was unknown to Justin 
Martyr. See E. Abbot, The Authorship of the Fourth Gospel (1880), p.98. 

+ De vivis ill. c. ii: ‘Evangelium quod appellatur " Secundum Hebreos,’ et 
ame nuper in Grecum Latinumque sermonem translatum est, quo et Origenes 
sepe utitur, post resurrectionem Salvatoris refert.” Then follows the story 
of the appearance of Christ to James who had sworn never to eat bread or to 
drink wine, after the last passover, till he should see the Lord risen from the 
dead. In cap. iii. Jerome relates that he had seen (a. 418) the Hebrew 
Matthew in the library of Pamphilus at Cesarea; but this must have been 
either only another title of the same book on the supposition of its identity 
with the Hebrew Matthew (In Matt. xii. 13: ‘‘quod vocatur a plerisque 
Matthei authenticum”), or a document differing from the copy which he 


88 THE DIDACHE AND THE SCRIPTURES. 


If the Didache had been based upon an heretical Gospel, 
whether Gnostic or Ebionitic, we could not account for its 
use in catechetical instruction by Athanasius, ‘the father of 
orthodoxy.” 

There remains therefore only the alternative that the author 
of the Didache drew from our Greek Matthew, or from the lost 
Hebrew Logia, which are supposed to have formed the basis of 
the former. But the parallel passages agree so closely, more 
so than similar quotations in the writings of the Apostolic 
Fathers and Justin Martyr, that it is almost certain that our 
canonical Matthew was the chief written source of the Didache.* | 

The Gospel of Mark, which originated in Rome, is never 
quoted or alluded to. his fact is rather unfavorable to the 
prevailing modern hypothesis of the priority of Mark, as the 
Urevangelist, but it may be accidental, as the author of the 
Didache lived in the Kast. 

The use of the Gospel of Luke may be inferred from Did. ἡ 
I. 8, 4, 5, compared with Luke vi. 27-85, and from Did. IV. 8, 
compared with Luke xii. 85, where the Didache follows Luke 
rather than Matthew. 


LUKE xii. 35. Dm) ΧΎΥΓΕῚΣ: 


Ἔστωσαν ὑμῶν) Let yourloins; Watch over] Γρηγορεῖτε ὑπὲρ 
ai ὀόφιες wepr-|be girded about, | your life, let not|r7s ζωῆς ὑμῶν " οἱ 
εζωόμέναι καὶ οἱ ἃ πα your lamps|your lamps be|Avyvor. ὑμῶν μὴ 
λύχνοι παιόμε- burning, and be quenched, and OPEC Snr @OaY, καὶ 
vou, καὶ rtversyourselves l'kelet ποῦ  your)az ὀσφύες ὑμῶν μὴ 
ὅμοιοι ἀνϑρώ- unto men look-jloins be loosed EXAVECS WOR, ἀλλὰ 
ποις προόδεχο- ἸΠ6' for theirl[for ye know|yiveoSe ἑτοῖμοι [ov 


μένοις τὸν Ku-\Lord. not the hour in|vap οἶδατε τὴν ὥραν 

. > ἘΝ τὸ » ε ~ 
ALOV ἑαυτῶν, which our Του [ἐν 7 ὁ Κυριος ἡμῶν 
ἼΣΑΣ cometh. ] EPXETAL. | 


had previously (392) found among the Nazarenes at Bercea, in Syria, andfrom | 
which he made his translation. See my Church History, i. 623 sqq. 

* Dr. Brown (Hitchcock and Brown, second ed. p. 1xxvi.) concludes that 
the author of the Did. “either knew two written Gospels [Matthew and 
Luke], or that he knew one of them (probably Matthew) and combined with 
it, in his citations from memory phrases from the oral tradition which 
must have been fresh and strong in his time, and that these phrases agree 
with that form of the tradition which the other of the two Evangelists here 
to be considered (probably Luke) crystallized in his Gospel.” Dr. Farrar 
(‘The Expositor,” Aug. 1884, p. 84): ““Τῦ is certain that the writer knew 


THE DIDACHE AND THE SCRIPTURES. 89 


The first word and the last clause are in substance taken 
from Matt. xxv. 18: “ Watch therefore, for ye know not the day 
nor the hour in which the Son of Man cometh ΟΡ Oe Ee: οὖν, 
OTL οὔ" οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν ἐν 7) ὁ υἱὸς τοῦ 
ἀνϑρώπου ἔρχεται). But the body of the sentence is from 
Luke, whoalone of the Evangelists uses the plural λύχνοι and 
oogves. (Matthew uses λαμπάδες in the parable of the Ten 
Virgins, xxv. 1-8.) 

An acquaintance with the Gospel of Luke may also be in- 
ferred from a knowledge of Acts, which was certainly written 
by the same author. The Dirdache (IX. 2, 8; X. 3, 4) calls 
Christ the servant or child (παῖς) of God, as Peter did in 
the early days of the Church; Acts, ili. 18, 26; iv. 27, 30. A 
striking resemblance exists between the following passages : 


Acts, Iv. 82. Dip. IV. 8. 


And not one of them said that Thou shalt share all things with 
ought of the things which he possessed _ thy brothers and shalt not say that 
was his own (ἐδτον ezvaz), but they they are thine own (ἐδτα εὖν αι); for 
had all things common. if ye are fellow-sharers in imperisha- 

ble things, how much more in perish- 
able. (Comp. Rom. xv. 27.) 


Whether the author of the Didache had any knowledge of 
the Gospel of John is affirmed by some,* denied by others. + 
He never quotes from it, but there are remarkable resemblances 
between the two which cannot be accidental. The resem- 
blance is strongest between the eucharistic prayers and the 
Sarcerdotal Prayer of our Lord. In both God is addressed as 
“Holy Father” (Πάτερ ἅγιε, Did. X. 1 and John, xvii. 11), 
but nowhere else in the New Testament. The thanksgiv- 
ing of the Didache for “life and knowledge and faith and im- 
mortality made known tous through Jesus” (IX. 2, 3; X. 2) is 


the Gospel of St. Matthew; and we have here an important confirmation of 
the views of those who, following the church tradition, hold that this was 
the earliest of all the Gospels.” 

* Plummer (Master of University College, Durham) in ‘‘ The Church- 
man,” London, July, 1884, pp. 274, 275, Lightfoot, and Spence. Dr. Harnack 
(p. 79 sqq.) denies that the author of the Didache had the written Gospel of 
John before him, but fully admits and points out the striking connection 
of the eucharistic prayers ([X. and X.) with John, vi. and xvii. 

+ John Wordsworth (of Oxford), Farrar, Brown, Krawutzcky (?), Lipsius. 


90 THE DIDACHE AND THE SCRIPTURES. 


a response to the solemn declaration: “This is life eternal that 
they should know Thee, the only true God,” and “‘ J made known 
(ἐγνώρισα) unto them Thy name.” The prayer for the unity 
of the Church, and such phrases as “became one” (ἐγένετο 
ἕν), the “ sanctified” Church (τὴν ayiaSeioar, sc. ἐποιλησίαν), 
“deliver her from all evil” (ἀπὸ παντὸς πονηροῦ), “ perfect 
her in Thy love” (τελειῶσαι αὐτὴν ἐν τῇ ἀγάπῃ Gov), remind 
one of similar petitions and words in the Sacerdotal Prayer 
(John, xvii. 11: iva wow ἕν, v.15: τηρήσῃς αὐτοὺς Ex 
τοῦ πονηροῦ; 1%: ἁγίασον αὐτούς, 19: iva ὦσιν καὶ 
αὐτοὶ ἡγιασμένοι, 38: ἵνα wow τετελειωμένοι 
eis ἕν). 

In the same eucharistic prayers we cannot mistake some 
significant allusions to the mysterious discourse of our Lord 
on the bread of life after the miraculous feeding, in the sixth 
chapter of John. The sentence, ‘Thou gavest us spiritual 
food and drink and eternal life through thy child Jesus ”(x. 3), 
is Johannean (comp. vi. 27: “the meat abideth unto eternal 
life, which the Son of Man shall give unto you,” 82, 33: “the 
true bread out of heaven... which giveth {76 unto the world;” 
58: “he that eateth this bread shall hve for ever”). The 
eucharistic prayers of the Didache, then, breathe a Johannean 
atmosphere and must have proceeded from a primitive circle 
of disciples controlled by the spirit and teaching of St. John. 

Compare also the following passages, in which a correspond- 
ence of ideas and words is unmistakable. 


JOHN, I. 14. 


The Word dwelt (ἐδσπήν δεν) 
among us. Comp. xvii. 6: I mani- 
fested my name unto the men; y. 11, 
26; Apoe. vii. 15; xxi. 8 (όκην ὥδει 
μετ᾽ αὐτῶν). 


JOHN, xv. 1. 


Iam the true vine (ἡ “ἄμπελος ἡ 
aAnSivy), and my Father is the 
husbandman. 


DimagueE, X. 2. 


We give thanks to Thee, Holy Fa- 
ther, for Thy holy name, which Thou 
hast caused to dwell (nar eGunv @6aS) 
in our hearts. 


DimacueE, IX. 2. 


We give thanks to Thee, our Fa- 
ther, for the holy vine (ὑπὲρ τῆς Ayz- 
as ἀμπέλου) of Thy servant David 
which Thou hast made known 
through Thy servant Jesus. 


THE DIDACHE AND THE SCRIPTURES. 


JOHN, xv. 15. 


All things that I heard from my 
Father I have made known (éyv@- 
pi6a) unto you. Comp. xvii. 26. 


1 JonN, π. 5. 


In him verily hath the love of God 
been perfected (ἡ ἀγάπη τοῦ Seov 
τετελείωτ α1). The very same 
Johannean phrase in iv. 12. Comp. 
also ver. 17, 18, and John, xvii. 28, 
quoted above. 


1 Joun, τι. 17. 
The world passeth away (οἱ κόσμος 
παραγ εται). Comp. 1 Cor. vii. 31. 
1 Jouy, tv. 1. 


Believe not every spirit, but prove 
(Soxrualere) the spirits whether 
they are of God. 


2 Joun, 10. 


If any one cometh unto you, and 
bringeth not this teaching (ταυτὴν 
τὴν διδαχήν), receive him not into 
your house, and give him no greeting. 


91 


Dipacue, IX. 2, 3; X. 2. 


which Thou hast made known 
(ἐγνώρισας) to us through Thy 
servant Jesus. 


DipacuE, X. 5. 


Remember, O Lord, Thy Church 
to deliver her from all evil and to 
perfect her in Thy love (τελειῶσαι 
αὐτὴν ἐν τῇ ἀγαπῃ Gov). 


DiacueE, X. 6. 
Let this world pass away (παρελ- 
ϑέτω ὁ κόσμος OVTOS). 
Dmacue, ΧΙ. 11. 


Every approved true (δεδοριημα- 
ὄμένος ἀληϑιν OS) prophet. 


DipacuHE, XI. 2. 


But if the teacher himself turn and 
teach another teaching (ἄλλην δι- 
δαχήν) to destroy this, hearken not 
unto him. 


The designation of God as the “ Almighty ” or “ Sovereign 


Ruler” (wavroxpatwp), in the eucharistic prayer, X. 2, is 
probably borrowed from the Apocalypse of John, in which it 
occurs nine times (1.8; iv.8; xi. 17; xv. 3; xvi. 7,14; xix. 6, 
15 ; xxi. 22); while elsewhere in the New Testament it occurs 
only once, 2 Cor. vi. 18, and there in a quotation from the 
Septuagint. The designation of Sunday as the Lord’s Day 
(XIV. 1.), points likewise to the Apocalypse (. 10.) The 
phrase “ loving a lie” v. 2, occurs Rev. xxii. 15. The words: 
“Tf any one be holy” (X. 6), have some resemblance to Rev. 
xxii. 12, and the warning against additions to, and detrac- 
tions from, the commandments of the Lord reminds one of the 
similar warning, Rev. xxii. 18, but may have been suggested 
by Deut. xii. 32.* 


* These resemblances are remote, indeed, and Dr. Brown, p. lxxvii. denies 
that any traces of the Apocalypse are to be found in the Didache. So also 


92 THE DIDACHE AND THE SCRIPTURES. 


We conclude then that the writer of the Didache was ac- 
quainted with our fourth Gospel and the other Johannean writ- 
ings, or at all events with the Johannean type of teaching. He 
would thus furnish the earliest, or one of the earliest, testi- 
monies to the existence of that Gospel. 

The Didache shows acquaintance with several Epistles of 
Paul (Romans, First Corinthians, Ephesians, and Thessalonians), 
and although it does not allude to his distinctive doctrines of sin 
and grace, justification by faith and evangelical freedom (as set 
forth in the Romans and Galatians), there is in it no trace what- 
ever of the animus of the Ebionites who hated the Apostle of 
the Gentiles as an archheretic and abhorred his writings.* 

The enumeration of vices in Chs. IT. and IIL reminds one of 
the fearful picture of heathen immorality, Rom. 1. 28-382. The 
negative description of love to our neighbor in Ch. II. 2 has 
some resemblance to Rom. xiii. 9. The phrase “ cleaving to 
that which is good” (v. 2, κολλώμενοι ayaS@) occurs only 
in Paul (Rom. xii. 9, κολλώμενοι τῷ ayaS@), The direc- 
tions about the qualifications of Bishops and Deacons (xv. 1) 
presuppose the Pastoral Epistles. The passage about the 
“ world-deceiver” and the reign of “ lawlessness” (ἀνομία) in 
Ch. XVI. 4, points back to Paul's prophecy of the man of sin 
and the mystery of lawlessness (τὸ μυστήριον τῆς avoptas), 


Dr. Farrar (in ‘‘ Expositor” Aug. 1884, p. 87). But considering the famil- 
iarity of the Didache with the other Johannean writings, the probability is 
in favor of the view advocated in the text. 

* Harnack (p.87) says: ‘‘ Paulinische Briefe sind in der Aidayn nicht citirt ; 
auch giebt es keine einzige Stelle, an welcher die Benutzung jener Briefe evi- 
dent zu nennen ware ;”’ but he points to several verbal coincidences, as e276 a@- 
λόϑυτον (VI. 3); καρὰν ASA (XK. 6); μυστήριον éxxAnoias (ΧΙ. 11); 
ἐργαζέσϑω καὶ φαγέτω (XII. 8); προφῆται καὶ διδάσκαλοι (XII1.1, 
2), and the doctrine of the Antichrist and the parousia (XVI. 4-8). Bishop 
Lightfoot asserts, without going into details: ‘‘ With St. Paul’s Epistles the 
writer shows an acquaintance. Coincidences with four of these—Romans, 1 
Corinthians, Ephesians and 2 Thessalonians—indicate a free use of the Apos- 
tle’s writings.” Canon Spence positively asserts (p. 105) that the author “‘ was 
acquainted with the Epistles to the Thessalonians, the Romans, the Corin- 
thians and the Ephesians.” But I can find no trace of Second Corinthians. 
Farrar thinks that acquaintance with Romans and Thessalonians is proba- 
ble, but cannot be positively proven. 


. 


THE DIDACHE AND THE SCRIPTURES. 


93 


which will precede the advent of the Lord. We may also point 
to the following passages which are more or less parallel. 


Rom. xv. 27. If ye Gentiles have 
been partakers of their spiritual 
things, they owe it to them also to 
minister unto them in carnal things. 
Comp. 1 Cor. ix. 11, 14; Gal. vi. 6. 

1 Thess. v. 22. Abstain from every 
form (or, appearance) of evil. 

Eph. vi. 5. Bondmen, be obedient 
unto them that according to the flesh 
are your masters, with fear and trem- 
bling, in singleness of your heart, as 
unto Christ. (Col. 111. 22.) 


Did. IV. 5. ΤΆ ye are fellow-par- 
takers in imperishable things, how 
much more in perishable. 


Did. 111. 1. My child, flee from all 
evil, and from all that is like unto it. 

Did. JV..11. Bondmen, be sub- 
ject to your masters as to the image 
of God (ὡς τύπῳ Seov) in reverence 
(or, modesty) and fear. 


The Didachographer seems to have known also the Hpistle 


to the Hebrews, if we are to infer as much from a few faint 
allusions, as the expression “‘ evil conscience” (XIV. 1; comp. 
Heb. x. 22), and the exhortation to attend public worship 
(XIV. 1; Heb. x. 25), and to honor the ministers of Christ 
Coven, 2. Heb, x11, ἢ): 

Of the Catholic Epistles one passage is reproduced nearly 
literally from the first Epistle of Peter. 


ΤΡΕΈΤΕΒ, toe, 11: 
παραπαλῶ.... ἀπέχεσϑαι 
τῶν δσδαρπιπῶν ἐπιϑυμτιῶν 
αἵτινες GTPATEVOVTAL κατὰ τῆς 


ΘΙΡΘΆΑΘΗΕ, I. 4. 
ἀπέχου τῶν δαρπιπκῷῶν καὶ 
σωματικῶν [probably an error of 
the copyist for κοσμικῶν) ἐπιεϑυ- 


ψυχῆς. (Comp. Tit. 11. 12.) 


The allusions to the Johannean Epistles have already been 
mentioned. With Jude the Didache has in common the term 
κυριοότης (IV. 1 of Jude 8), which, however, occurs also twice 
in Paul (Eph. i. 21; Cor. i. 16), and once 2 Pet. 11. 10. 

It is remarkable that the writer of the Didache furnishes no 
verbal parallel to the Epistle of James, although he is evident- 
ly most in sympathy with the conservative spirit and Jewish- 
Christian stand-point of the first Bishop of Jerusalem. They 
agree in emphasizing works rather than faith, in making use 
of the Sapiential literature of the Hebrews, in requiring public 
confession of sin (IV. 14 and XIV. 1; comp. Jas. v. 16), and 
in the warning against double-mindedness and doubtfulness in 
prayer (IV. 4; comp. Jas. 1. 5, 8; iv. 8.) 


MI@YV. 


94 THE DIDACHE AND THE SCRIPTURES, 


SCRIPTURE QUOTATIONS AND ALLUSIONS IN THE DIDACHE. 


I. QUOTATIONS FROM THE OLD TESTAMENT. 


SCRIPTURE. DIDACHE. 
Zech. xiv. 5. Ve 


Mal. i. 11, 14. XIV. 3. 


11. ALLUSIONS TO THE OLD TESTAMENT. 


Ex. xviii. 20. 
X. xviii ia 


Deut. xxxi. 29. 
Ex. xx. 13-17. 
Deut. v. 17-21. 5 ot 
Num. xviii. 12, 18, 15, 30. 


) 
Deut. xviii. 3, 4. ᾿ 
Ezek. xliv. 80. | = 
Neh. x. 35-87. | 
Deut. xii. 32. IV. 12: 
Job, iv. 10. IV. 6. 
Isa. lxvi. 2, 5. DES 
Jer. xxi. 8. ΤΊ: 
DaTial ves on π ἐν LVE;6. 


IIT. QUOTATIONS FROM, AND ALLUSIONS TO, THE OLD TESTAMENT APOCRYPHA. 


Tobit, iv. 7. IV. 6-8. 
oe aa iy I. 2. 
Ecclus. (Sirach) ii. 4. 4 ILI. 10. 
“* iv. 5. IV. 8. 
ἐξ ‘ot. TVi5- 


IV. Quorations AND REMINISCENCES FROM THE NEw TESTAMENT. 


Matt. v. 5. ΤΠ τὶ 
ἐν SO OAs XIV. 2. 
fers 20 Tas 
s« ἐς 39-41 (Luke, vi. 29, 80). I, 4. 
sé ἐς 44-46 (Luke, vi. 27). 19: 
Nn SEV At: VIII. 2. 
SO ΟΣ αν ΤῊ ΧΥ. 4. 
pe tan ae Ξ IG Vaie es 
ΤΟ ΓΕΥ͂ΣΙΣ VILE 1: 
evil: IX. 5. 
Seige a tg ΤΟ 
‘* x. 9, 10 (comp. Luke, ix, 1-6; x. 4-7.) ΧΙ 
O* ΧῚ 81: ΧΙ 
Soe aylile alin 1: f  eXo Wines 
SO) τ 9, X. 6. 

2. 


«xxii. 37-39. I. 


THE STYLE AND VOCABULARY OF THE DIDACHE. 95 


SCRIPTURE, DIDACHE. 
Matt. xxiv. 10-14. XVI. 4, 5. 
τ ὍΝ 30; cod XVI. 6, 8. 
a GC 9 Bal, Bin ΟΝ ΤΣ 
τς se 2, 4A. aXe: 
« “oxy. 34. Ne 
“- 6xxvili. 19, 20. ΠῚ le 
Luke, vi. 27-30. le Bek Gy 
coe Xie Oo: ΧΥῚ 
V. ALLUSIONS AND PARALLELS TO THE NEW TESTAMENT. 
Acts, iv. 32. ΤΥ Ὁ 
Rom. xv. 27. IV. 8. 
1 Cor. xv. 52. XVI. 6. 
1 Cor. xvi. 22 (Maranatha). X. 6. 
Eph. vi. 5, 9. HVE 10) 11: 
1 Thess. iv. 16, 17. XVI. 4-8. 
Cee Ve Oe: 11 1 
2 Thess. ii. 8-10. XVI, 4. 
Heb, x. 22 (6vvertdyo1s movypa). XLV. Fo 
SON Sa Aap eV. de 
ΠΡ ΧΗ ἡ. ΧΥΟῚ Ὁ. 
ePepas 11. Chita, 122) 4: 
Rev. i. 8, ete. (tavtroxparap). X. 2. 
Rey. i. 10 (xvpzann). XIV: 
2. 


Rey. xxii. 15. Ve 


CHAPTER XXV. 
The Style and Vocabulary of the Didache.* 


Tur Didache is written in Hellenistic Greek, like the New 
Testament. + It is the common Macedonian or Alexandrian 
dialect with a strong infusion of a Hebrew soul and a Chris- 
tian spirit. It differs on the one hand from the Septuagint, 


* This subject has been specially investigated by American scholars, Dr. 
Isaac H. Hall, in the ‘‘ Journal of Christian Philosophy,” N. York, 1884, 
pp. 51-67 ; Prof. Lemuel 5. Potwin, in the “ Bibliotheca Sacra,” for Octo- 
ber, 1884, pp. 800-817, and Dr. Hitchcock, in his notes to the second ed. 
1885. They give lists of the peculiar words of the Didache. Bryennios, 
Proleg. § 13, and Brown, pp. ci.-civ. describe the orthographic peculiarities 
of the Jerusalem MS. Brown gives also tables of textual variations and 
emendations, pp. cvi.-cxv. 

+ On the idiom of the New Testament and its evidential value. see the 
first chapter (pp. 1-81) of my Companion to the Greek Testament, N. York, 
revised edition, 1885. 


96 THE STYLE AND VOCABULARY OF THE DIDACHE. 


the Jewish Apocrypha and the writings of Philo and Josephus 
by the deeper Christian meaning of words and phrases; and, 

on the other hand, from the post-Apostolic and patristic writ- 

ings, first by the absence of technical ecclesiastical, and dog- 

matic terms, * and secondly by the presence of Hebraisms, 
which disappeared in later ecclesiastical writers, except in. 
Scripture quotations. 

Such Hebraisms are: “not all” (ov πᾶς, lo kol, the negative 
belonging to πῶς and merely denying the universality) for 
“no one” (οὐδείς) ; “to accept the person” (πρόσωπον Aap- 
βάνειν, nasa panim) for “to favor,’ “to be partial;” the 
designation of Friday as “ Preparation day” (παρασπευή); 
“day and night” for “night and day.” There are also traces 
of Hebrew parallelism, both antithetic and synthetic, 6. 9... 


‘‘Thou shalt not exalt thyself, 
\ Nor shalt thou give presumption to thy soul 
Thou shalt not be joined to the lofty, 
But with the just and lowly shalt thou converse” (III. 9). 


«© Thou shalt not desire division, 
But shalt make peace between those at strife” (IV. ©). 


‘*Thou shalt not forsake the commandments of the Lord, 
But shalt keep what thou hast received ” (IV. 13). 


‘*In church thou shalt confess thy transgressions, 
And shalt not come to thy prayer with an evil conscience” (IV. 14) 


** Let not your lamps be quenched, 
And let not your loins be loosed” (XVI. 1). 


“<The sheep shall be turned into wolves, 
And love shall be turned into hate” (XVI. 8). 


‘* Then shall the race of men come into the fire of testing, 
And many shall be offended and perish” (XVI. 5). 


The style is simple, natural, terse, sententious, and popular. 
The vocabulary is redolent of the Synoptic Gospel tradition, 
and the words of the Saviour in the sixth and seventeenth 
chapters of John. It is essentially the same as that of the 


* Or by the use of old terms with a different meaning, 6. g., the verb 
χειροτονεὶὴν has in the Did. XV. 1, the biblical sense to elect, to appoint 
(comp. Acts, xiv. 23; 2 Cor. viii. 19), but in the Apost, Const. and Canons it 
means fo ordain. 


THE STYLE AND VOCABULARY OF THE DIDACHE. 97 


New Testament; 504 words out of 552 being identical. The 
new words are either derived from the Septuagint, or the 
classics, or are modifications and compounds of apostolic 
words, and betray familiarity with apostolic ideas.* 

Altogether the Didachographer, as to the linguistic form of 
his composition, shows himself a congenial contemporary, or 
direct successor of the Evangelists and Apostles. 

One of my students, Mr. Arthur C. McGiffert, + has paid very 
careful and minute attention to the vocabulary of the Didache 
and has prepared, at my request, the following summary and 
tables which are more complete and accurate than any hereto- 
fore published. 

The Didache contains 2,190 words. Its vocabulary com- 
prises 552 words. Of the whole number 504 are New Testa- 
. ment words, 497 are classical, and 479 occur in the LXX. 15 
occur for the first time in the Didache, but are found in later 
writers. 1 occurs only in the Didache. 14 occur in the New 
Testament with a different meaning. 

On comparing the parallel chapters xviti.-xx. of the Epistle 
of Barnabas we find that these three chapters contain 625 words. 
Their vocabulary comprises 259 words; of which 239 are found 
in the classics, 238 inthe LX X., 287 in the New Testament, 
and 211 in the Didache. Two words, πρόγλωσσος (XIX.8), of 
hasty tongue, and φωτάγογος (XVIII. 1), giving light, a light 
bringer, occur for the first time in Barnabas, one of which, zpo- 
γλωσσος, is a hapax legomenon, occurring only in Barnabas. 
None are peculiar to the Didache and Barnabas. Three are 
peculiar to the Didache, Barnabas, and the Apost. Const. 


διγνώμων (Didache, ΤΙ. 4; Barnabas, xix. 7; Apost. Const. ii. 
6), double-minded. 

διπλοκαρδία (Didache, V. 1; Barnabas, xx. 1; Apost. Const. 
vil. 18), duplicity. 


* As κοσμοπλάνος, yooréumwepns, and the much disputed ἐσιπέτασις. 
See the notes in loc., and the Tables below. There is only one absolute 
απαξ λεγόμενον, and this is perhaps a writing error, προσεξομολο- 
γησάμενοι for προεξομολ. 

+ Of Ashtabula, Ohio, a member of the graduating class (1885) in the 
Union Theol. Seminary. 

7 


98 THE STYLE AND VOCABULARY OF THE DIDACHE. 


mavSapaptytos (Didache, V. 2; Barnabas, xx. 2;+ Apost. 
Const. vii. 18), a universal sinner. 

One is peculiar to the Didache, Barnabas, the Apost. Const. 
and the Apost. Canons. 

ἀνταποδότης (Didache,1V. 7; Barnabas, xix. 11; A post. Const. 
vil. 12; Apost. Canons, ἃ 18), a recompenser. 


Of the Didache the vocabulary comprises 251 per cent. of the 
whole number of words ; of the three chapters of the Epistle of 
Barnabas, 41: per cent. The discrepancy is to be accounted for 
by the greater length of the Didache, which contains necessarily 
a larger percentage of common and therefore repeated words. 

Of the Didache, about 90 per cent: of the vocabulary is clas- 
sical ; of Barnabas, 921 per cent. Of the Didache, 863 per cent. 
of the vocabulary belongs to the LX X.; ‘of Barnabas, 91 3% 
per cent. Of the Didache, 914 per cent. of the vocabulary is 
New Testament; of Barnabas, 914 per cent. The agreement of 
the Didache and of Barnabas with reference to their percentage 
of New Testament words is remarkable. The agreement with 
reference to classical words is almost as close. But with refer- 
ence to LXX. words there is quite a discrepancy, the voecabu- 
lary of Barnabas being much closer to that of the LXX. than 
the vocabulary of the Didache is. This may at least suggest an 
argument against the Egyptian authorship of the Didache. 

We append six lists: 

I. Words which do not occur in the New Testament. Total, 
48. ι 

I. Words which do not occur in the New Testament but 
are found in the classics. Total, 30. 

III. Words which do not occur in the New Testament but 
are found in the LXX. Total, 17. 

IV. Words which occur for the first time in the Didache 
but are found in later writings. Total, 16. 

V. Words which occur only in the Didache. Total, 1. 

VI. New Testament words not used in the New Testament 
sense. Total, 14.* 

* The writer has used Tischendorf’s edition of the LXX.; Migne’s edition 
of the Apost. Const.; Von Gebhardt, Harnack and Zahn’s edition of the 


Apostolic Fathers, and the Apost. Canons as given by Harnack in his Lehre 
der zwilf Apostel, pp. 225-237. 


WORDS NOT FOUND IN THE NEW TESTAMENT. 


rE 
WORDS NOT FOUND IN THE NEW TESTAMENT. 
Total, 48. 


aSavaross Did. IV. 8, imperishable. 
aiaxporoy os, III. 3, foul-mouthed. 
ἀμφιβολία, XIV. 2, a controversy. 
ἀνταποδύτης, IV. 7, a recompenser. 
αὐϑάδεια, V.1, self-will. 

iy eos, III. 6, @ murmurer. 
διαφορα, 1. 1, difference. 

διγλωσσία, II. 4, doubleness of tongue. 
δίγλωσσος, 11. 4, double-tongued. 
διγνώμων, 11]. 4, double-minded. 
OimAonapdia, V.1, duplicity. 
διφυχέω, IV. 4, to hesitate. 
éumétaois, XVI. 6, a spreading out, or an opening. 
ἐνδέω, IV. 8; V. 2, to bein want. 

Be ores, Ill. 4, an enchanter. 
ἐριστιρός, III. 2, contentious. 
Gndotumia, V.1, jealousy. 

Seppos, VII. 2, warm. 

Spacos, III. 9, over-boldness. 
Spacutns, V. 1, over-boldness. 
ϑυμιπός, III. 2, passionate. 

19 poo, 1. 6, to sweat. 

nanonsns, 11. 6, malicious. 

noo pomAavos, XVI. 4, the world-deceiver. 


xvpiann Κυρίου, XIV. 1, the Lord’s day of the Lord. 


μαϑηματιπός, III. 4, an astrologer. 
μαπρόϑυμος, UI. 8, long-suffering. 
μῖσος, XVI. 3, hate. 

μνησιπαπέω, 11. 3, to bear malice. 
οἰωνοσπόπος, III. 4, an omen watcher. 
maid opSopéew, 11. 2, to corrupt boys. 
mavSapaptytos, V. 2, a universal sinner. 
παρόδιος, XII. 2, a traveller. 

_ mepinaSaipos, 111. 4, to use purifications. 


99 


100 WORDS NOT IN NEW TESTAMENT.BUT IN THE CLASSICS. 


ποϑέω, IV. 3, to desire. 

move, V. 2, to labor. 

movnpopparv, III. 6, evil-minded. 

ποτόν, X. 3 (twice), drink. 

προνηστεύω, VII. 4, to fast beforehand. 
προσεξομολογέω, XIV. 1, to confess. 

πυκνῶς, XVI. 2, often. 

σιτία, XIII. 5, a baking of bread. 

συσπάω, IV. 5, to draw in. 

τετράς, VIII. 1, the fourth. 

ὑψηλόφϑαλμος, 1Π|. 8, lofty-eyed. 

φαρμαπεύω, Il. 2, to use sorcery. 

φϑορεύς, V. 2; XVI. 3, a corrupter, a destroyer. 
χριστέμπορος, XII. 5, one who makes gain out of Christ. 


1Π: 
WORDS NOT IN THE NEW TESTAMENT BUT IN THE CLASSICS. 
Total 30, of which 16 are LX X. words. 


aSavatos, IV. 8, imperishable. 

In Homer, Hesiod, et al. ; in the LX X.; in the Apost. Canons, 
δ18 ; found neither in Barnabas nor in the Apost. Const. 
The New Testament has apSapros, apSapoia, and 
aSavacia. 

ἀμφιβολία, XIV. 2, a misunderstanding, or a controversy. 

Occurs in classic Greek in a somewhat different sense: (1) 
The state of mutual attack (Hdt.). (2) Ambiguity (Aristotle, 
Sophocles). In Plutarch it is used in the sense of doubt- 
fulness. The Apost. Const. vii. 80 (parallel passage) omit 
the word. The New Testament has ἔρις, contention, and 
μομφή, complaint, Col. iii. 18, πρός τινα ἔχῃ μομφήν. 

αὐϑάδεια, V.1, self-will. 

In Plato, Aristotle, ef al. ; in Barnabas xx. 1; in the Apost. 
Const. vii. 18. The New Testament has αὐθάδης. avSa- 
déra occurs in some old editions of the LXX. in Isa. 
xxiv. 8, but the best editions omit it. 

Sagopa 1. 1, difference. 
In Hdt. and Thuc.; in the LXX.; in Barnabas, xviii. 1; in 


WORDS NOT IN NEW TESTAMENT BUT IN THE CLASSICS. 101 


the Apost. Canons, §4; in Basil and later Fathers. The 
Apost. Const. vii. 1 (parallel passage) have τὸ ὃ La Po Pov. 
The New Testament has διάφορος (adj.), but uses the 
nouns διαστολή and διαίρεσις. 

δίγλωσσος, II. 4, double-tongued. 

In Thucydides it is found with the meaning speaking two 
languages ; hence, in Plutarch, as substantive, meaning in- 

_ terpreter. In the LXX. it has the meaning double-tongued, 
deceitful; Prov. xi. 18, ete; so in the Apost. Const. 11. 6; 
vii. 4; and in the Apost. Canons, §6. Barnabas, xix. 7 
(parallel passage), has γλωσσώδης. The New Testa- 
ment has δίλογος ; 1 Tim. ii. 8. 

ἐνδέω, IV. 8; V. 2, to be in want. 

In Plato, Euripides, et al. ; in the LXX.; in the Apost. Const. 
vii. 12; and in the Apost. Canons, ὃ 18. The New Tes- 
tament has ἐνδεής, Acts, iv. 34. 

ἐπαοιδὸς, III. 4, an enchanter. 

In the form ἐπῳδός occurs in Plato, Asch., Euripides, et ai., 
also in the LXX.; Ex. vii. 11, 22, ete. Ἐπαοιδὸς is 
found in the Apost. Canons, $10. The Apost. Const. vii. 
6, have instead ézad@v. Barnabas omits the word. 
The New Testament has μαγεία (Acts, viii. 11), μαγεύω 
(Acts, viii. 9), and μάγος (Acts, xiii. 6, 8). 

ἐριστικός, III. 2, contentious. 

In Aristotle, Euripides, οὐ al.; in the Apost. Canons, ὃ 7. 
Barnabas and the Apost. Const. (parallel passages) omit 
the word. The New Testament has ἐρέθω and ἔρις. 

δηλοτυπία, V. 1, jealousy. 

It is found in Aischines in the bad sense jealousy ; also in the 
LXX.; Num. v. 15, etc.; and in the Apost. Const. vii. 18. 
The New Testament has Φηλόω and Φῆλος in both the 
good and bad senses; so the LXX. also. The New 

Testament has also Φηλωτής, α zealot. 
Seppos, VII. 2, warm. 

In Homer, Hdt., et al. ; in the LX X.; omitted in the Apost. 
Const., parallel passage. The New Testament has 
ϑερμαίνομαι, Mark, xiv. 54, and ϑέρμη, Acts, xxviii. 
3. 


102 WORDS NOT IN NEW TESTAMENT BUT IN THE CLASSICS. 


Spacos, III. 9, over-boldness. 

In classical usage (1) in the good sense boldness, (2) in the 
bad sense over-boldness. In the LXX. in the good sense. 
Occurs in the Apost. Const. vii. 8. The New Testament 
has Sapoos in the good sense courage, but it occurs only 
once (Acts, xxvii. 15). 

Spacvurns, V.1, over-boldness. 

In Thucydides, et al., in the bad sense. In the Apost. Gong 
vii. 18 ; and in bee ete xx. 1; in Theodoret, Chrysostom 
and other Fathers. 

Svpinos, III. 2, passionate. 

In the classics in both the good and bad senses; (1) high- 
spirited (Aristotle), (2) passionate (Plato, et al.). The Apost. 
Const. vil. 7, and the Apost. Canons, § 7, have instead 
ϑυμῴώδης, with the same meaning. The New Testament 
has Sujos and ϑυμόω. 

ἑδρόω, I. 6, to sweat. 

In Homer, Aristotle, et al. The Apost. Const. omit the word 
in the parallel passage. The New Testament has the noun 
ἱδρώς, Luke, xxii. 44. 

nanonsns, Il. 6, malicious. 

In Aristotle, Demosthenes, ef a/.; in the Apost. Const. vii. 5; 
and in the Apost. Canons, § 6. The New Testament has 
nanonSeia (or naxonSia according to Westcott and. 
Hort), malice, Rom. i. 29. 

μαϑηματιπός,, 11]. 4, an astrologer. 

{In Aristotle, a mathematician. In Plutarch it has the mean- 
ing astronomical, and in later times came to mean an astrol- 
oger, e.g., Sextus Empiricus (225 4.pD.), and Porphyry 
(263 a.p.). Occurs in the Apost. Canons, ὃ 10. The 
Apost. Const. vii. 6, have instead, μαϑήματα πονηρά. 

paSnuatinn occurs in Socrates (880 A.D.) with the mean- 
ing astrology, and so this meaning attaches to the word in 
the later church councils. 

The Latin mathematic? is used of astrologers in Tacitus, Ju- 
venal, and Tertullian; mathematica of astrology in Sueto- 
nius. The Latin word may, perhaps, explain the later 
Greek. 


WORDS NOT IN NEW TESTAMENT BUT IN THE CLASSICS. 103 


μῖσος, XVI. 3, hate. 

In Plato, Euripides, οὐ al. ; in the LXX.; in the Apost. 
Const. vii. 82; in Clem. Alex., Chrysostom, Gregory 
Nyssa, etc. The New Testament has μισέω. 

prvnoixanéc, 11. 3, to bear malice, to be revengeful. 

In Herodotus, Demosthenes, εὐ al. In Barnabas, xix. 4; in 
the Apost. Const. vil. 4; im the Apost. Canons, $6; in the 
LX X.; in later writings. 

οἰωνοσπκόπος, III. 4, an omen-watcher. 

In Euripides; in the Apost. Const. vii. 6; in the Apost. 
Canons, ὃ 10; not in the LXX., which has oiwvigo, 
οἰώνισμα, οἰωνισμός, and οἴωνος. The Greek versions 
of Theodotion (ο. 160 A.D.) and Symmachus (c. 200 A.D.) 
have οἰωνοσπόπος in Isa. xlvii. 18. 

παρόδιος, ΧΙ]. 2, a traveller. 

Occurs in Hyperides (c. 335 8. 6.) but in a different sense. 
by or on the way, of a wall upon the street. In Plutarch it 
is used of windows, looking upon the street. It is found in 
Basil and in Hesychius as an adjective in the sense of 
common, proverbial with λόγος and ῥήμα. 

The classical word for “traveller” is zapoditns. The LXX. 
have πάροδος in the same sense; while in the New Tes- 
tament πάροδος means a way (1 Cor. xvi. 7). 

The Apost. Const. omit παρόδιος in the parallel passage. 

The Didache therefore seems to stand alone in its use of 
παρόδιος in the sense of a traveller. 

περικαϑαίρω, III, 4, to purify or to use purifications. 

In classical usage the word has no reference to religious 
rites. It occurs in Plato with τὴν στήλην, and in Aris- 
totle with τὰ δίκτυα. Inthe LXX. it is used of “ making 
a son pass through the fire,’ Deut. xviii. 10, from which 
the sense of the word in the Didache seems to be derived. 
It is also used in Josh. v. 4, of ‘‘cireumcision.” Occurs in 
the Apost. Canons, $10. The Apost. Const. vii. 6 have 
mepinaSaipcv τὸν υἱόν, which illustrates this passage 
and implies that the use of zepixaSatpw by itself with 
the meaning which it has in the Didache was uncommon. 
The New Testament has zepixaSappa, an outcast (1 Cor. 


104 WORDS NOT IN NEW TESTAMENT BUT IN THE CLASSICS. 


iv. 18); and xaSaipw@ with the meanings (1) to prune a 
tree (John, xv. 2), (2) to purify from sin (Heb. x. 2). 
ποϑέω, IV. 3, to desire. 

In Pindar, Herodotus, Plato, et al.; in the LXX. The New 
Testament has ἐπιποϑέω, and ἐπιϑυμέω. The Apost. 
Const. vii. 10, the Apost. Canons, § 18, and Barnabas, xix. 
12, read ποιήσεις σχίσματα, which favors an emenda- 
tion of the text in this place. 

πονέω, V. 2, to labor. 

Occurs in the classics in two senses, (1) to labor, (2) to afflict, 
to distress ; occurs in the LX X., in Barnabas xx. 2, and in 
the Apost. Const. vii. 18. ‘Che New Testament has zovos, 
meaning (1) work (Col. iv. 18), (2) destress (Rev. xvi. 
10). 

ποτόν, Χ. 8, (twice) drink ; that which one drinks. 

In Homer, Aischylus, Sophocles, ef a/., in the same sense; 
in the LXX. twice (Job, xv.16; Lev. xi. 84). ὁ zoros, 
occurs in Porphyry of a watering of horses (see Sopho- 
cles’ Lexicon). The New Testament has πότος (classical), 
a drinking together, a drinking bout (1 Pet. iv. 8. The 
Apost. Const. vii. 26 (parallel passage) omit the word. 

προνηστεύω, VII. 4, to fast beforehand. 

In Herodotus and Hippocrates. Apparently does not occur 
in later ecclesiastical Greek. The Apost. Const. vii. 22 
have vyorev@. The New Testament has νηστεύω and 
νηστεία, both of which occur in the classics, in the LXX. 
and in ecclesiastical Greek (Basil, Chrysostom, etc.). 

πυκνῶς, XVI. 2, often. 

Occurs in Aristophanes. Homer has πυκινῶς. The Apost. 
Const. vii. 31 omit the passage. The New Testament has 
the adjective zvxvos, and avxva and πυκνότερον as ad- 
verbs. The LXX. have πυκνός and πυκνότερον but 
not πυκνῶς. 

συσπάω, IV. 5, to draw together, or to draw in. 

In Aristophanes, Plato, et a/., with the meaning to draw to- 
gether ; so in Lucian (c. 160 A.D.) with δακτύλους. Oc- 
cursin Barnabas, xix. 9, and in the Apost. Canons, § 18, 
but the Apost. Const. have instead συστέλλων. 


WORDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. 105 


τετράς, VIII. 1, the fourth, i.e., the fourth day of the week. 

In classical usage it has the meanings, (1) for retpautus (a) 
the sum of the first four numbers, (Ὁ) a quaternion ; (2) the 
fourth day of the month (Homer, Hesiod, etc.), (3) a space 
of four days (Hippocrates). 

The LXX. have the word of the fourth day of the month. 
τετράς is used of the “fourth day of the week ” in later 
writers (Clem. Alex.; Ignatius Philipp. ὃ 13 interpol. ; 
the Apost. Const. v. 14; vil. 28, etc). 

The New Testament has τέταρτος, retaptaios and tetpa- 
dzov, but not of.“ the fourth day of the week.” 

φαρμαπεύω,. II 2, to use sorcery. 

In Hdt. in the same sense; in the LXX.; in the Apost., 
Const. vil. 8, and in the Dot Canons, 86. The New 
Testament has φαρμαπεία, sorcery, φαρμακός, a sorcerer. 

pSopevs ? V. 2; XVI. 8, a corrupter, destroyer. 

This is probably a post-classical word, but is read by Brunck 
in Sophocles Fr. 155 (according to Liddell and Scott). 
It occurs in Plutarch and in Anthemius (570 A. D.), also 
in Barnabas, xx. 2, and in the Apost. Const. vii. 18. 
The New Testament has pSeipw, pSopa τ φϑαρτος, 
which are found also in the LXX. 


008 
WORDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. 
Total, 17, of which 16 are classical words. 


ἀθάνατος, IV. 8, imperishable. 

Wisdom, i. 15; Sirach, xvii. 80. 
διαφορά, 1. 1, difference. 

Wisdom, vii. 20. 
δίγλωσσος, II. 4, double-tongued, deceitful. 

τον xa. 13;"Sirach, ν 9, 14° vi. 1? xxvui. 13. 
ἐνδέω, IV. 8; V. 2, to be in want. 

Deut. viii. 9; xv. 8; Prov. xxviii. 27. 
ἐπαοιδός, III. 4, an enchanter. 

Boxe wy 11 22 eter Wey. xix. 31, etc. 


106 WORDS NOT IN THE NEW TESTAMENT BUT IN THE LXX. 


δηλοτυπία, V. 1, jealousy. 

Num. v. 15, etc. 

Sepuos, VIL. 2, warm. . 

Josh, ix. 18; Job, xxxvii. 16, and ofte 

Spacos, 111. 9, over-boldness. 

Hzek. xix. 7; Wisdom, xii. 17. 

μαπρόϑυμος, III. 8, long-suffering. 

Hix. xxxiv. 6; Psa. Ixxxv. 15, and often. In the Apost. 
Const. vii. 8; in the Apost. Canons, ὃ 11; in Chrysostom, 
ete. The New Testament has waxpoSvupéw, μαπροϑυμία 
and panxpoSvu@s. μακρόϑυμος is not a classical word. 

μῖσος, XVI. 3, hate. 

2 Sam. xii. 15, and often. 

μνησιπαπέω, 11. 3, to bear malice, to be revengeful. 

Joel, iii. 4, to repay evil; Gen. 1.15, to hate, and so often with 

the same general meaning. 
mepinaSaina, III. 4, to purify or to use purifications. 

Deut. xviii. 10, of “making a son pass through the fire.” 
Josh. v. 4, of “ circumcision.” 

ποϑέω, IV. 3, to desire. 

Prov. vii. 15; Wisdom, iv. 2, ete. 

πονέω, V. 2, to labor. 

Isa. xix. 10; 1 Kings, xxii. 8, and often; but not with the 
meaning to labor. When used transitively it has the 
meanings to afflict, to distress ; when used intransitively, to 
suffer, to endure, etc. 

ποτόν, X. 3 (twice), drink ; that. which one drinks. 
Job, xv. 16; Lev. xi. 34. 
τετράς, VIII. 1, the fourth, i.e. the fourth day of the week. 

Hag. ii. 1, 10, 18, ete, of “the fourth day of the month.” 

φαρμαπεύω, 11. 2, to use sorcery. 

In the active voice in 2 Mace. x. 13. In the passive in Psa. 
Lxii./6 ; 2°Chrons xxx. 6. 


WORDS USED FOR THE FIRST TIME IN THE DIDACHE. 107 


EV; 


WORDS WHICH OCCUR FOR THE FIRST TIME IN THE DIDACHE 
BUT ARE FOUND IN LATER WRITINGS. 


Total, 16. 


αἰσχρολόγος, III. 8, foul-mouthed. 

Occurs in Pollux (c. 180 A.p.), in the Apost. Const. vii. 6, 
and in the Apost. Canons, § 9. The New Testament has 
αἰσχρολογία and αἰσχρότηξ. 

ἀνταποδότης, IV. ἢ, a recompenser. 

Occurs in Barnabas, xix. 11, in the Apost. Const. vii. 12, 
and in the Apost. Canons, ὃ 13. The New Testament 
has ἀνταποδίδωμι, ἀνταπόδομα and ἀνταπόδοσις. 

yoyyvoos, III. 6, a murmurer. 

Occurs in the Apost. Const. vii. 7; and in the Apost. 
Canons, ὃ 11; also in Theodoret and in Arcadius, The 
New Testament has yoyyvorns in the same sense (Jude, 
16), also γογγύδω and yoyyva pos. 

διγλωσσία, 11. 4, doubleness of tongue. 

Found in the older editions of Barnabas, xix. 8. But the 
latest edition (von Gebhardt, Harnack and Zahn) omits 
it and reads instead παγίς yap τὸ στόμα ϑανατοῦ. 
Occurs in the Apost. Canons, § 6. The Apost. Const. vil. 
4, have παγίς yap ἰσχυρὰ ἀνδρὶ τὰ ἰδία χείλη. 

διγνώμων, II. 4, double-minded. 

Occurs in Barnabas, xix. 7, and in the Apost. Const. 11. 6. 
The Apost. Const. vii. 4 (parallel passage) and the Apost. 
Canons, ὃ 6, haveinstead diyva@pos. The New Testament 
has δίψυχος. 

διπλοπαρδία, V. 1, double-heartedness, duplicity. 

Occurs in Barnabas, xx. 1, and in the Apost. Const. vi. 18. 

_ Sophocles compares διπλῇ ψυχῇ in Hippolytus (Ox. ed. 
page 60). 

διψυχέω, IV. 4, to hesitate, to doubt. 

Occurs in Barnabas, xix. 5, in the Apost. Canons, § 18, and 

in the Apost. Const. vii. 11; also in Clement of Rome, 


108 WORDS USED FOR THE FIRST TIME IN THE DIDACHE. 


First Epistle, ὃ 23; in Hermas, Viszon 11.2; and in Cyril 
of Alexandria Jn Johan. vi. The New Testament has 
Oipvyos. 

ἐκπέτασις, XVI. 6, a spreading out, or an opening. 

The word occurs in Plutarch (De Sera Numinis Vindicta, 
xxiil., Hackett’s edition) with the meaning a spreading out, 
an expansion. 'The Apost. Const. vil. 32 (parallel pas- 
sage) have τότε φανήσεται τὸ σημεῖον τοῦ ὑιοῦ τοῦ 
ἀνθρώπου ἐν τῷ οὐρανῷ. The verb ἐκπετάννυμι 
in the classics means to spread out. The LXX. have 
ἐκπετάδω with the same meaning in Job, xxvi. 9, where 
God “spreads out a cloud over his throne.” 

noo pomlavos, XVI. 4, the world-deceiver. 

Occurs in the Apost. Const. vii. 82. πλάνος (which in the 
classics means a wanderer) is used in the New Testament 
of a deceiver, For the meaning of κοσμοπλάνος compare 
Rev. xii. 9. 

κυριαπκή, XIV.1, the Lord’s day. 

Occurs as a noun in Ignatius, Gregory Nazianzen, etc., and 
in the Apost. Const. often. The Apost. Const. vil. 80 have 
INV ἀνεστάσιμον τοῦ κυρίου ἡμέραν THY KUPLAKHY 
φαμεν. The New Testament has the adjective, in 1 Cor. xi. 
20, of the Lord’s Supper, and in Rey. 1. 10, of the Lord’s day. 

παιδοφϑορέω 11. 2, to corrupt boys. 

Occurs in Barnabas, xix. 4, in the Apost. Const. vii. 2; and 
in the Apost. Canons, ὃ 6; also in Justin Martyr, Dial. 6. 
Trypho, ὃ 95, and in Clement of Alexandria, Cohortatio ad 
Gentes (Migne, 1. 225), Pedagogus IT. (Migne, i. 504), ete. 
The classical word is παιδεραστέω, which is found in 
Plato. 

πανϑαμάρτητος, V. 2, a universal sinner, a sinner in every- 
thing. 

Occurs in Barnabas, xx. 2, and in the Apost. Const. vil. 18. 
The formation of the adjective is peculiar; classic Greek 
having the adjective ἁμαρτήτικος but not ἁμάρτητος. 

πονηρόφρων, III. 6, evil-minded. 

Occurs in the Apost. Const. vii. 7, in the Apost. Canons, 
§ 11, and, apparently, nowhere else. 


WORDS FOUND ONLY IN THE DIDACHE. 109 


σιτία, XIII. 5, a baking of bread, a batch. 

~ Occurs in the Apophthegmata Patrum (c. 500 A.v.’. The 
Apost. Const. vii. 29 (parallel passage) have instead 
APT OV ϑερμῶν. The classics and the New Testament 
have σιτίον and σῖτος, grain, and ἄρτος, bread. The 
LXX. have ἄρτος and σῖτος, and ἄρτος is found also 
in Justin Martyr, Chrysostom, etc. 

ὑψηλόφϑαλμος, II. 8, lofty-eyed, or wanton-eyed. 

Occurs elsewhere only in the Apost. Canons, § 9. 

The Apost. Const. vii. 6 have instead ῥιψόφϑαλμος which 
suggests the meaning wanton-eyed or of leering eyes, for 
ὑφηλόφϑαλμος in the Didache, and this meaning accords 
best with μοιχεῖαι, adulteries, which follows. 

The same section of the Apost. Const. has also ὑψηλόφρων, 
haughty, and the LXX. have ὑψηλοπάρδιος, haughty. 
But this can hardly be the meaning of ὑψηλόφϑαλμος in 
the Didache. 

χριστέμπορος, XII, 5, one who makes gain out of Christ. 

The word is not found again until about 3800 A.p. It oc- 
curs in Athanasius (d. 873 A.p.), in Basil (ἃ. 379), in 
Gregory Naz. (d. 390 or 891), in Chrysostom (d. 407), and 
in the Ignatian Epistles (interpolated), Ad Trall. vi. and 
Ad Magn. vi. (date 800-400 A.D. ?). 

χριστεμπορεία oceurs in Theodoret (d. 457). 


V: 


WORD FOUND ONLY IN THE DIDACHE, ABSOLUTE HAPAX 
LEGOMENON. 


προσεξομολογέω, XIV. 1, to confess. 
προσομολογέω and ὁμολογέω are classical, and ὁμολογέω 
and ἐξομολογέω are found in the LXX., in the New 
' Testament, and in ecclesiastical writers. The Apost. Const. 
vii. 80 (parallel passage) have ἐξομολογέομαι. 
Hilgenfeld and von Gebhardt (followed by Harnack in a 
note, page 54) prefer προεξοομολογέω. 


110 NEW TEST. WORDS NOT USED IN NEW TEST. SENSE. 


VI. 


LIST OF NEW TESTAMENT WORDS NOT USED IN THE NEW 
TESTAMENT SENSE. 


Total, 14. 


αἰσχύνη, IV.11, modesty. 

In the New Testament in a bad sense only; subjectively, 
the feeling of shame ; objectively, a shameful deed. In clas- 
sical usage (1) subjectively, shame for an ill-deed ; the sense 
of honor. (2) Objectively, disgrace, dishonor. 

Occurs in the parallel passage in Barnabas, xix. 7. In the 
Apost. Const. vii. 18, προσοχή occurs instead. [ἢ later 
ecclesiastical Greek (Gregory Nyssa and Theodoret) it is 
employed in the bad sense. 

ἀνταπόδομα, V. 2, revenge. 

In the New Testament it means a recompense (1) of good, 
Luke, xiv. 12, (2) of evil, Rom. xi. 9. The sense of the 
word in Rom. xi. 9 approaches that in the Didache, 
but is not identical with it, the subjectivity which 
inheres in the word revenge (a word which exactly trans- 
lates ἀνταπόδομα in the Didache) being wanting in Rom. 
xi. 9. 

In the LXX. ἀνταπόδομα is used for bana, recompense. 
The word is not classical. 

δίκη, 1. 5, account or trial. 

δώσει Stxnv, shall give account (Hitchcock and Brown, 
et al.) ; shall submit to trial (Orris). In the New Testament 
drun means (1) judgment, sentence, (2) punishment. In 
the classics the nearest approach to the sense of the word 
in this passage is in Hdt., Thuc., and Xen., where διδόναι 
dtxas occasionally means to submit to trial; the ordinary 
meaning of διδόναι O1unv being to inflict or to suffer pun- 
ashment. 

εἰρηνεύω, IV. 3, to reconcile. 

In the New Testament used intransitively only, to be at peace ; 

to live in peace. So in the classics. But in Babrius (c. 50 


NEW TEST. WORDS NOT USED IN NEW TEST. SENSE. 111 


B.c.) and in Dio Cassius (c. 180 A.D.) the transitive 
sense to reconcile, to make peace occurs. So in Barnabas 
xix. 12, in the Apost. Const. vii. 10, and in the Apost. 
-, Canons, § 18. 

éxAvopiar, XVI. 1, to be loosed. 

In the New Testament with the meaning ἐο be wearied, to be 
faint. The phrase ὀσφύες ἐκπλυέσϑωσαν seems to be pecu- 
liar to the Didache. The Apost. Const. vii. 31 have ὀσφύες 
περιεξῶσ μέν αι, which is a New Testament phrase. 

εὐχαριστία, IX: 1, 5, the Eucharist. 

In the New Testament with the meanings (1) gratitude, (2) 
thanksgiving, the expression of gratitude. In the classics 
gratitude. The word is used of “the Lord’s Supper” in 
Ignatius (c. 115 A.D.) Ephesians, xii. ; Smyrneans, viii., 
ete.; in Justin Martyr Mist Apology, § 66; Dialogue with 
Trypho, § 117; in Irenzeus, iv. 8,5; in Clem. Alex. ; in 
Origen; in the Apost. Const., ete. 

Enrcotns, III. 2, jealous. 

In the New Testament in the good sense of zeal. So in clas- 
sical usage. δηλόω and @7\05, however, are used in the 
classics and in the New Testament both in the good and 
in the bad sense. The word occurs in the Apost. Const. 
vii. 6, and in the Apost. Canons, § 7 (parallel passages). 

natacunvoc, X. 2, to cause to dwell 

In the New Testament always intransitive, to lodge, to dwell. 
So in the classics. In the LXX. it is used transitively for 
the Hebrew }°207 in Psa. xxii.,1;.for 13% in Num. xiv. 
80; and for [2% in Psa vii. 6, ete. The Didache there- 
fore agrees with the LXX. in its use of this word, which 
is found also in the A post. Const. vii. 26 in the same sense. ἢ 


* πυριότης, IV. 1, is included in this list by Hitchcock and Brown, who 
translate that which pertaineth tothe Lord. But other translators (Harnack, 
Orris, Starbuck, Spence) read Lordship, Sovereignty of the Lord, ete., which 
is the New Testament sense of the word (Eph. i. 21 ; Col. i. 16 ; 2 Peter, ii. 
10 ; Jude, 8) and the more literal rendering. The Apost. Ccnst. vii. 9, how- 

ever, favor Hitchcock and Brown’s rendering, as they read ὅπου yao ἡ 
περὶ Seov διδασκαλία ἐπεὶ ὁ ϑεὸς πάρεστιν. But the Apost. Canons, 
Ξ. 12, read as does the Didache. 


112 NEW TEST. WORDS NOT USED IN NEW TEST. SENSE. 


λυτρῶσις, IV. 6, a ransom. 


Occurs three times in the New Testament: Luke, 11. 88, 
“looking for (προσδεχομένοις λύτρωσιν) the redemption 
of Israel.” 

Luke, 1. 68, “ hath wrought redemption (ἐποίησεν λύτρωσιν) 
for his people.” 

Heb. ix. 12, “having obtained eternal redemption (λύτρωσιν 
EVPA[EVOS),” It is used therefore in the New Testament 
only of the deliverance or redemption itself. It occurs in the 
LXX. in the sense of a redeeming, ransoming. The word 
is not classical but occurs in Plutarch (Arat. 11) where it 
is rendered ransoming by Liddell and Scott. 


Cremer (Biblico-Theological Lexicon of New Testament Greek) 


says “λύτρωσις literally denotes not the ransom but 
the act of freeing or releasing ; deliverance. In Biblical 
Greek=redemption, deliverance.” λύτρον in the New 
Testament, in the LX X., and in the classics denotes the 
means of loosing, that which ts paid for the liberation of any- 
one, the ransom. 

In the Didache λύτρωσις is used quite anomalously 
of the ransom paid, as the synonym of the New 
Testament λύτρον. The Apost. Canons, ὃ 18, agree with 
the Didache. It is significant that the Apost. Const. vii. 
12 (parallel passage), read διὰ τῶν χειρῶν Gov δὸς, iva 
ἐργάσῃ eis λύτρωσιν ἁμαρτιῶν σοῦ, using λύτρωσις 
in the sense of remission, for the New Testament a¢gzeozs. 
In Barnabas, xix. 10, we have διὰ τῶν χειρῶν σου 
ἐργάσῃ εἰς λύτρον ἁμαρτιῶν σοῦ, where λύτρον is 
used after εἰς instead of the more exact λύτρωσις. 

We can only say, therefore, that the Didache and its paral- 


lels use these two words in a very loose and careless way. 
mapentos, VI. 1, apart from. 


The word is rendered apart from by Hitchcock and Brown, 
and by Spence; aside from by Starbuck ; aloof from by Or- 
ris; anders als by Harnack. 

It occurs three times in the New Testament (Matt. v. 32; 
Acts, xxvi. 29; 2 Cor. xi, 28) and possibly a fourth time 
in Matt. xix. 9. According to Meyer it means always 


NEW TEST. WORDS NOT USED IN NEW TEST. SENSE. 113 


“Beside in the sense of exception.” It is rendered in a 
different way each time by the English versions, but never 
has the meaning which it has in the Didache. The word 
does not occur in the classics, in the LX X., in Barnabas, 
nor in the Apost. Const. 

ovvoyn, 1. 5, arrest or confinement. 

Occurs but twice in the New Testament (Luke, xxi. 25; 2 
Cor. ii. 4) with the meaning distress, anguish. In the clas- 
sics it meahs a being held together in many different con- 
nections, and in Manetho [800 B.c., Poet. Works, I. 313] it 
is used of zmprisonment. It occurs four times in the LXX., 
twice of a siege (Jer. lii. 5; Micah v. 1) where it translates 
the Hebrew i892 The passage is omitted in the Apost. 
Const. 

ὑπερεῖδον (second aorist of ὑπεροράω), XV. 2, to despise. 

Occurs but once in the New Testament (Acts, xvii. 80) where 
it means to overlook, to bear with. In the classics it means 
both to overlook and to despise. In the LXX. it has fre- 
quently the meaning fo despise (Tobit, iv. 83; Wisdom, xix. 
21; Sirach, 11. 10, ete.). The Apost. Const. vii. 31 read 
ὑμεῖς δὲ τιμᾶτε τούτους, etc. 

ὕψος, V. 1, haughtiness. 

In the New Testament it means (1) height, of material eleva- 
tion only ; (2) elevation or dignity of a Christian, Jas. 1. 9. 
Tn the classics it has the meanings (1) height; (2) Metaph. 
the top, summit. The Apost Const. vii. 18, have instead 
ὑφψηλοφροσύνη. Barnabas, xx. 1 has ὕγος δυνάμεως. 

dopa, Il. 2, abortion ; ἐν propa, by abortion. 

In the New Testament the word means corruption, both phy- 
sical and spiritual, and also moral corruptness, depravity. 
In the classics it means destruction, decay, ete. The mean- 
ing abortion appears only in ecclesiastical Greek; in Bar- 
nabas, xix. 5; in the Apost. Const. vii. 8, in the Apost. 
Canons, § 6, and in Clement of Alexandria. 

8 


114 AUTHENTICITY OF THE DIDACHE. 


CHAPTER XXVIL 
Authenticity of the Didache.* 


Tue Didache is no modern or ancient forgery, but has every 
internal evidence of very great antiquity and genuineness. 
It serves no party purpose, and disappoints all parties. “No 
one,” says Bishop Lightfoot, “ could or would have forged it.” 
The existence of the Jerusalem MS. is placed beyond all doubt 
by a number of witnesses and the fac-similes which we pub- 
lished,.pp. 5 and 6; and the conjecture that Bryennios wrote 
it, isnot only contemptible but absurd. The forger, then, must 
have been Leo “the sinner,” who wrote the MS. in 1056, or 
some older sinner from whom he copied. But it can be 
proven that the Didache is identical, at least in substance, with 
a book of that name which was known to the early fathers, 
and then disappeared for centuries. 

Clement of Alexandria (who died about 216) gives us the 
first clear trace of the book, though without naming it. He 
quotes, in his Stromata, which were written between 201 and 
203, a passage from it, as a passage of “ Scripture” (γραφή), 
and therefore regards it as an inspired book in a wider sense, 
like the Epistle of Barnabas and the Pastor of Hermas, which 
he used frequently, with a great want of critical discernment 
between the Apostolic and post-Apostolie writings. He 


* Bryennios discusses the authenticity in the fifth section (§ «’) of his 
᾿ Prolegomena, Harnack in his Prolegomena, pp. 6-11, and Zahn in his Supple- 
mentum Clementinum, p. 279sqq. Comp. also Hitchcock and Brown, second 
ed. p. xxiii. 566. 

+ Strom. lib. I. cap. 20 (in Migne’s 
ed. I., col. 817): 

Οὗτος xuAdéarys ὑπὸ τῆς 


Didache, ec. Ii. 5. 


Τέκνον μου, μὴ γίνου pev- 


γραφῆς εἴρηται" φησὶ γοῦν, 
“Tig, un yivov pEevoerns: 
ὁδηγεῖ γὰρ τὸ ψεῦσμα 
πρὸς τὴν xAonnyv.” (Such a 
one is called a thief by the Scripture ; 
at least it says: ‘‘ Son, become not a 
liar; for lying leads to theft.”) 


Orns: ἐπειδὴ ὁδηγεῖ TO WEVG- 
μα εἰς τὴν uAonny. (My child, 
become not a liar; since lying leads 
to theft.) 


The quotation (probably from memory) agrees with the passage in the 


δὼ 


AUTHENTICITY OF THE DIDACHE. 115 


seems moreover to refer to the Didache when he speaks of the 
doctrine of the Two Ways as being proposed by the Apostles 
(in the Didache?) as well as by the Gospel and the Prophets.* 
-At the close of his Pedagogue, he gives himself a sort of Apos- 
tolic instruction for Neophytes based upon the Mosaic Deca- 
logue and the two royal commandments of love, and this in- 
struction corresponds in general with the teaching of the Two 
Waysin our document.+ Clement also uses the term “ Vine of 
David,” which occurs nowhere else than in the Didache.” + 
Perhaps we may go still further back to Irenzus who 
flourished about twenty years earlier. In the second of the 
Fragments discovered by Pfaff; Irenzeus speaks of “ Second 
Ordinances (or Constitutions) of the Apostles,” ὃ which may 
possibly mean the Didache, as a conden Apostolic, or post- 
Apostolic production. He says: “Those who have followed 
the Second Ordinances of the Apostles know that the Lord has 
established a new offering in the New Covenant, according to 
the word of Malachi the prophet” (Mal. i. 11, 14). The 
same passage of Malachi is quoted in the Did. (XIV. 8) for 
the same purpose, and was often used in the second century 


Did. except that it reads vié for réuvov μου, yap for éxerdy, and πρὸς 
forg’s. Paul de Lagarde first directed attention to this quotation, in his 
Reliquie juris ecclesiastics antiquissime, Lips. 1856, but traced it to the 
Apost. Church Order, as the Didache was not yet discovered. 

* Strom. lib. v. cap. 5 (in Migne’s ed, ‘vol. ii. col. 54): δύο ddovs 
ὑποτιϑεμένου τοῦ εὐαγγελίου [ef. Matt. vii. 18, 14] καὶ τῶν ἀπο- 
ὅτόλων [ef. our Ζ:δαχὴ τῶν ἄποστ.] ὁμοίως τοῖς προφήταις ἅπαδι 
[Jer. xxi. 8]. He then refers also to the myth of Prodicus on virtue and 
vice (Xenophon’s Memorab. ii, 1, 21 sq.),and to the teaching of Pythagoras. 

+ Ped. Lib. iii. cap. 12; ed. Migne i. col. 665 sqq. (ed. Potter, p. 304, 
sqq.). Krawutzcky in the ‘‘Theol. Quartalschrift ” of Tiibingen for 1884, 
p. 588 sqq., ingeniously, but unsuccessfully, tries to show that Clement, 
while acquainted with the Didache, was not quite satisfied with it, and that 
his quotation in Strom. i. 20 is probably from a shorter and older book of 
Peter on the Two Ways. 

1ὴ ἄμπελος Δαβίδ. Quis dives salvus. cap. 29; comp. Did. IX. 2 

δεύτεραι τῶν ἀποστόλων διατάξεις. Opera, ed. Stieren, i. 854 sq. ; 
Harvey’s ed. ii. 500. Harvey (i. elxxii.) considers the Fragment genuine, 
Ζιαταάξεις is the Greek word for the Latin Constitutiones. Rothe’s elabo- 
rate argument that it means the institution of the Episcopate is a failure 
The context shows that it refers to the Eucharist. See Church Hist. ii. 137. 


116 AUTHENTICITY OF THE DIDACHE. 


with reference to the sacrifice of the Eucharist.* Possibly the 
lost treatise of Irenzeus on Apostolic Preaching or on the sub- 
ject of Teaching was a comment on the Didache.t+ 

Origen, the pupil of Clement and the most learned divine 
of the third century, seems to have been ignorant of the Di 
dache ; at least he never refers to it. 

Kusebius, the historian (d. 340), who was familiar with the 
entire ante-Nicene literature, is the first to mention the book 
by its name, “ The so-called Teachings of the Apostles.” He uses 
the plural and omits the number twelve. + The addition “ so- 
called” (which occurs again in Athanasius) qualifies the 
Apostolic origin as being only indirect in the sense in which 
we speak of the “so-called Apostles’ Creed.” Eusebius puts 
the Didache last among the ecclesiastical but uncanonical and 
spurious books (ἐν τοῖς vo$ozs), and in the same category 
with “The Acts of Paul,” “The Shepherd of Hermas,” “ The 
Apocalypse of Peter,” “The Epistle of Barnabas ;” ὦ e., with 
writings which were publicly used in some churches, but which 
he himself as an historian with good reason did not find suffi- 
ciently authenticated and intrinsically important enough to 
entitle them to a place among the “ Homologumena,” or even 
among the seven “ Antilegomena,” which are now parts of the 
New Testament canon. : 

Athanasius, Bishop of Alexandria (4. 873), in like manner 
mentions the “ Teaching so called of the Apostles” § (together with 
the Wisdom of Solomon, the Wisdom of Sirach, Esther, Ju- 
dith, Tobit, and the Shepherd) among the books which 


* Krawutzcky’s hypothesis that the Did. was written in opposition to 
these Ordinances is utterly baseless. See above, p. 24 note. 

+A plausible conjecture of Bryennios accepted by J. Rendel Harris (in 
the ‘‘ Journal of Christian Philosophy,” April, 1884, p. 35). 

ἐ Τῶν ᾿ἡποστόλων ai λεγόμεναι Aidayat. H. EL. iii. 25. Rufinus, 
in his translation, substitutes for the plural the singular, Doctrina que 
dicitur Apostolorum. The Apost. Const. are called both 4zadraéis and 
“πατάξεις τῶν ᾿4π., as Bryennios remarks. There is no ground therefore 
to refer the 4:Sayai of Eusebius and the Doctrine Apostolorum of Pseudo- 
Cyprian to a different work from the διδαχή or Doctrina. The number 
κε twelve ” is omitted in all allusions. 

§ Ad ayn καλουμένῃ τῶν ἀποότόλων. 


——s 


AUTHENTICITY OF THE DIDACHE. 11} 


are not canonical, but useful for the instruction of catechu- 
mens. * 

Rufinus, Presbyter of Aquileia and translator of Eusebius 
(d. 410), repeats this statement of Athanasius, but with two 
differences: he substitutes the books of the Maccabees for the 
book of Esther, and a little book, “The Two Ways,” or “The 
Judgment of Peter,” or “ according to Peter,” for the “ Teach- 
ing of the Apostles.” + Jerome (d. 419) likewise mentions 
Peter's “ Judgment” among five apocryphal books ascribed to 
that Apostle. { This was probably the same with the first six 
chapters of our Didache, or, possibly, an older source of it. ὃ 
The name of Peter was probably used in a representative sense 
as he stood at the head of the Twelve, especially from the 
Roman point of view. 

In a work, De Aleatoribus, falsely ascribed to Cyprian, there 


* He calls them βιβλία οὐ κανονιζόμενα μέν, τετυπωμένα δὲ παρὰ 
τῶν πατέρων ἀναγινωόκμεξαι τοῖς ἄρτι πρυσερχομένοις καὶ βουλο- 
μένοις κατηχεῖόϑαι τὸν τῆς εὐσεβείας λόγον, books not canonized, 
but appointed by the fathers to be read to those that are just coming to us 
and desire to be instructed in the doctrine of godliness.” Epistola Fest. 
39, in Opera ed. Bened. I. 2, 963; in Migne’s ed. ii. col. 1437. The Ep. is 
from the year 367. 

+ Comment. in Symb. Apost. ec. 88 (Opera, ed. Migne, col. 374): ‘* Setendum 
tamen est, quod ct alii libri sunt, qui non canonici, sed ecclesiastici a majori- 
bus appellati sunt.” Then after mentioning the Apocrypha of the O. T. he 
continues : ‘‘in Novo Testamento libellus qui dicitur ‘Pastoris’ sive " Her- 
mes’ (al. ‘Hermatis’); [et] qui appellatur ‘ Duc Vie,’ vel " Judicium Petri.” 
The bracketed et before gui (omitted by Migne) is a conjecture of Cred- 
ner. The older editions read Judicium secundum Petrum, and one MS. 
secundum Petri, which would imply a primum Judicium Petri, but is 
probably a mere error (secundum for judicium), 

1 De virts wlustr. c. 1. He mentions, besides the two canonical Epistles of 
Peter, the following books ascribed to him: ‘‘ Libri ὁ quibus unus “ Actorum’ 
ejus inseribitur, alius “ Evangelii,’ tertius ‘ Predicationis,’ quartus “ Apoe- 
alypseos,’ quintus " Judicii,’ inter apocryphas Scripturas repudiantur.” 

8 Grabe (1711, Spicileg. i. 56) identified the Duw Vie or Judicium Petri 
with the Predicatio Petri (κήρυγμα, abridged κέρμα, misunderstood 
for pia), Hilgenfeld with the Apost. Church Order in which Peter 
gives the hierarchical instruction, Krawutzcky with an earlier (lost) docu- 
ment between Barnabas and the Church Order, Zahn, Harnack, and nearly 
all English and American writers with the Didache. Hilgenfeld explains 
the title Judiciwm Petri from 2 Pet. ii. 2sq., and from the Judicium Her- 
cults described by Prodicus in Xenophon (J. 6. iv. 90). 


118 AUTHENTICITY OF THE DIDACHE. 


is a quotation from a book called the “ Doctrines of the 
Apostles” (“in Doctrinis Apostolorum”), but it bears only a 
very remote resemblance to a few passages in the Didache.* 
οὐ The last mention of the “ Teaching of the Apostles” from 
personal knowledge was made in the ninth century by Niceph- 
orus, Patriarch of Constantinople (d. A.D. 828), who speaks 
of such a book as among the Apocrypha of the New Testa- 
ment, and as consisting of two hundred lines (στίχοι) It 
turns out that the MS. τ θησ ἢ by Bryennios pu two 
hundred and three lines. + 
After this notice the Didache disappeared from history till its 
recovery in 1873, or rather its publication in 1883. § The sub- 


*See Bryennios, p. x7’, and Harnack, p. 20 sq. 

+ Nicephorus gives a list of all the books of the O. and N. T., and nine 
Apocrypha of the N. T., with the number of στίχοι, and as the fifth among 
these Apocrypha he mentions (between the Gospe! of Thomas and the Epistles 
of Clement, Ignatius, Polycarp and Hermas) the 

Ζιδαχὴ ἀποστόλων στίχοι S~ 

The canon of Nicephorus is fully discussed by Credner, Zur Geschichte 
des Kanons (Halle, 1847) p. 97 sqq., and printed pp. 117-122. See NicEPHORI 
Opera, ed. Migne (1865, in ‘‘ Patrol. Gr.” Tom. C. p. 1058 sq.), and also the 
fifth ed. of Westcott’s Hist. of the Can. pp. 560-62. 

¢ Bryennios assumes the substantial identity of the verse-measure of Leon’s 
MS. with that of the text of Nicephorus. The verse-measure of antiquity was 
an average hexameter (about 15 syllables), but it varied according to the size 
of the page or the column. See the article Stichometry by J. Rendel Har- 
ris in Schaff-Herzog, ‘‘ Rel. Encycl.,” iii. 2244 sqq. According to Harnack 
(p. 18, note 22), the Did. numbers 10,700 letters, 7. 6., 305 stichoi, count- 
ing 35 letters to a stichos. Gordon (‘‘ Modern Review,” 1884, p. 405) throws 
doubt on the value of the inference from Nicephorus. ‘‘'This measurement,” 
he says, ‘so far from favoring the identity of the two, isan argument against 
it. Nicephorus fixes the combined length of the two Epistles of Clement at 
2,600 lines; they occupy in the Jerusalem Manuscript 1,120 lines (See 
Bryennios’ Clement, p. 142, n. 4. What then, on this calculation, 
should be the length, in the Jerusalem Manuscript, of Nicephorus’ 
200-line tractate ? Not 203, but only some 86 lines. This would imply a 
very much shorter document than either the Greek or the Syriac Teaching. 
To suit the requirements of our Greek document the estimate in Nicephorus’ 
stichometry would have to be increased to 455 lines, instead of 200.” 

ἃ Bryennios quotes two later authors who mention the Did., namely 
Joannes Zonaras (c. 1120) and Matthzus Blastares (c. 1885), but they had no 
personal knowledge of it, and confounded it with the Apostolical Constitu- 
tions of Pseudo-Clement. 


TIME OF COMPOSITION. 119 


stance of it had passed into other books, the “ Ecclesiastical 
Canons” and the “ A postolical Constitutions,” which superseded 
it as a separate work. 

Dr. Oscar von Gebhardt has recently (1884) ascertained the 
existence of an old Latin translation of the Didache and pub- 
lished a fragment of it, containing, with sundry variations, the 
substance of the first two chapters, and beginning: “ Vie duce 
sunt in seculo, vite et mortis, lucis et tenebrarum.” Τὺ must be 
either a free translation of the Did. conformed to Barnabas 
and Hermas, or derived from an older source of all these books. 
It is too small to form a defizite conclusion. The MS. dates 
from the tenth century, and was formerly in the convent libra- 
ry of Melk in Austria, but has unfortunately disappeared ; the 
remaining fragment was copied by the librarian, Bernhard Pez, 
together with the sermon of Boniface De abrenunciatione in bap- 
tismate.* 

Harnack conjectures that the Waldenses were acquainted 
with this translation and borrowed from it their institution of 
Apostles or travelling Evangelists. ¢ But it is far more prob- 
able that they derived it directly from the tenth chapter of 
Matthew and the mission of the Seventy in the tenth chapter 
of Luke. 


CHAPTER XXVIL 
Time of Composition. 


THE Didache has the marks of the highest antiquity and is 
one of the oldest, if not the very oldest, of the post-A postolic 
writings. ‘There is nothing in it which could not have been 
written between A.D. 70 and 100. 

This is evident, negatively, from the absence of allusion to 
facts, movements, customs and institutions known throughout 
Christendom from the middle or beginning of the second cent- 
ury. No mention is made of a New Testament canon, or any 


* Texte u. Untersuch. 1884, or Harnack, pp. 275-286. See below, Doce. II., 
and the Excursus of Dr. Warfield. 
+ See his Excursus on the Didache and the Waldenses, pp. 269-274. 


120 TIME OF COMPOSITION. 


book except “the Gospel;” there is no trace of a baptismal 
creed, or church festival (as Haster), or formulated dogma, or 
specific heresy, either Ebionism or Gnosticism, which were 
already rampant in the age of Trajan and Hadrian.* The 
Didache is entirely uncontroversial. 

Still more conclusive are the positive indications of antiquity. 
The Didache presents Christian teaching and Christian institu- 
tions in primitive, childlike simplicity.t The Church appears 
in a state of orphanage, immediately after the death of its 
founders. Apostles still continue, but are of a lower grade and 
as it were dying out. The Prophets are the chief teachers and 
not yet superseded by the Bishops. Nor had the Presbyters 
taken the place of the primitive Bishops, but both are still 
identical. Ofthe supernatural gifts (χαρίσματα) prophecy was 
flourishing, but the glossolalia and the power of miracles had 
disappeared. The Agape and the Eucharist are one feast ; 
while from the beginning of the second century they were 
separated. There is no class distinction of clergy and laity, 
no mention of ordination, of three orders, of sacerdotal func- 
tions. Only two sacraments are mentioned. Discretionary 
freedom is allowed in the mode of administering Baptism, and 
room is left for the extemporaneous exercise of the gift of 
prayer in public worship, which had not yet assumed a settled 
order. No reading of Scripture lessons is even mentioned. 


* Hilgenfeld and Bonet-Maury find in the Didache allusions to the Mon- 
tanistic prophecy, and the former also to Gnosticism by an arbitrary emenda- 
tion of the text (xoGuiua@y for ποδμτηόν, and μυῶν for ποιῶν Ch. ΧΙ. 
11). But this is certainly an error. The Did. ante-dates the Montanistic 
revival of prophecy and martyr-enthusiasm in opposition to the episcopal 
hierarchy and its secularizing tendency, and ignores all the characteristic 
features of that movement. See Ὁ. 72, and Brown, in H. and B. p. xciii 
sqq. 

+ As Bishop Lightfoot well expresses it: ‘‘There is an archaic sim- 
plicity, I had almost said a childishness, in its practical directions which 
is only consistent with the early infancy of a church.” My friend of 
Christiania, a first-class judge of ancient Christian documents, received the 
same impression. I quote from a private letter (June 21, 1884) :. ““ Mit neu- 
testamentlich-evangelischem Maassstab gemessen steht sie [die Did.| nicht hoch, 
und reprdsentirt so recht die ae 1} der ersten EEE 23 Zest, 
zumal threr Judenchristlichen Kreise.” 


. 


TIME OF COMPOSITION. 191 


The eucharistic thanksgivings are much shorter and simpler 
than those in the ancient liturgies. The sixteenth chapter 
moves in the eschatological atmosphere of the Synoptical 
Gospels; and the whole book reflects the Jewish Christian 
stage of the Church in the land of its birth under the living 
power of the one Gospel of the Lord. 

The antiquity is confirmed by the close affinity of the style 
and vocabulary to the writings of the New Testament, as dis- 
tinct both from classical and from patristic Greek.* 

Let us reason back from the end of the second century when 
it was certainly known and used. 

The Didache is older than Clement of Alexandria, ο. 200, 
who already quoted it as “Scripture,” regarding it as semi- 
Apostolic and semi-inspired. It cannot have been a new book 
then to be so highly esteemed. 

It is older than Irenzeus, ¢. 180, and Justin Martyr, ec. 140, 
who opposed the full-grown Gnostic heresy, and present a 
more advanced state of doctrinal development and ecclesiastical 
organization. 

It is older than the Epistle of Barnabas, which was certainly 
written before 120, probably before 100; + for Barnabas pre- 
sents in the last chapters (whick are wanting in the Latin 
version) a verbose and confused expansion of the first chapters 
of the Didache or some other similar document; while the 
Didache has all the marks of originality: brevity, simplicity 
and uniformity of style. t 

It is older than the Shepherd of Hermas, whether composed 


*See Ch. XXV. p.94 sqq. 

+ On the different dates assigned to Barnabas, see Church History, vol. ii. 
678. 

1 See above, p. 20. Iam unable to understand how such learned and 
acute writers as Bryennios, Hilgenfeld, Harnack, and Krawutzcky can be of 
the opposite opinion. The priority of the Didache is strongly advocated by 
Zahn, Funk, Langen, Farrar, Εἰ. L. Hicks, Potwin, Hitchcock and Brown 
(second ed. p. xxxvi. sqq ), De Romestin, Spence, and nearly all English and 
American writers on the subject. The only other possible view is that sug- 
gested by Lightfoot, Massebieau, Holtzmann, Lipsius, and Warfield, that 
both Barnabas and the writer of the Did. drew from a common source which 
is lost. But until this is found we must assume that the Did. is the source 
of Barnabas, or at all events the older of the two. 


122 TIME OF COMPOSITION. 


under Bishop Pius of Rome, 139-154, or much earlier at the 
time of Presbyter-Bishop Clement, 92-100: for in its brief 
parallel sections, Hermas is likewise an enlargement of the 
simpler statements of the Didache.* 

It is older than the oldest recension of the Ignatian Hpistles, 
which dates from the first quarter of the second century: for 
Ignatius enforces with great earnestness the Episcopal office 
as a distinct order of the ministry superior to the Presbyterate, 
and opposes Gnostic docetism; while the Didache still iden- 
tifies the Episcopate with the Presbyterate, and specifies no 
heresy. 

This would bring us to the threshold of the Apostolic 
century. 

Yet we cannot well go far back of the year 100. For the 
Didache, in the eschatological chapter, makes no allusion to 
the destruction of Jerusalem as an impending event. And 
it is not likely that any writer should have undertaken to 
give a summary of the “Teaching of the Twelve Apostles,” 
while one of more of them were still alive. James, Peter, 
and Paul, it is true, had suffered martyrdom before the de- 
struction of Jerusalem ; but John lived to the reign of Trajan, 
which began A.D. 98. 

We may therefore assign the Didache with some confidence 
to the closing years of the first century, say between A.D. 90 
and 100. 

In the Jerusalem MS. our document follows the Clemen- 
tine Epistles and precedes the Ignatian Epistles. This nearly 
indicates, whether intentionally or not, the probable date of 
its composition. 

The views of scholars still vary considerably, but seem to 
incline with increasing unanimity to a very early date. Bry- 


* Hermas is probably younger than Barnabas, and hence still younger 
than the Did. The views on the date of Hermas differ very much. See 
Church Hist. ii. 687 sq. Zahn, while favoring the priority of the Did. over 
Barnabas, maintains its posteriority to Hermas, whom he assigns (with 
Caspari, Alzog, and Salmon) to the age of Clement of Rome or the reign of 
Domitian. But this early date cannot be maintained, since Hort has proven 
that Hermas made use of Theodotion’s translation of Daniel. 


, 


PLACE OF COMPOSITION. 123 


ennios, on account of the supposed priority of Barnabas and 
Hermas, puts the Didache down to between A.p. 120-160; 
Harnack, for the same reason, to 120-165; Hilgenfeld and 
-Bonet-Maury, who find in it anti-Montanistic features, assign 
its present shape to 160-190, and Krawutzcky traces it to 
Ebionitic origin at the close of the second century. But 
nearly all the other writers, especially the English and Amer- 
ican scholars, favor an earlier date: Zahn between 80 and 
120; * Hitchcock and Brown between 100 and 120; Farrar, 
100; Lightfoot, 80-100; Funk, Langen, Massebieau, Potwin, 
Sadler, De Romestin, Spence, assign it more or less confidently 
to the last quarter of the first century, Bestmann goes back 
even to 70-79. 


CHAPTER XXVIIL 
Place of Composition. 


THE majority of scholars assign the Didache to Alexandria 
in Egypt,t ἃ minority to Palestine or Syria. ¢ 

Some city of Asia Minor, ὃ or of Greece, || or even Rome, & 
has also been conjectured, but without response. 

The choice is between Egypt and Syria including Palestine. 

For Alexandria speaks the fact that there the Didache seems 
to have been first known and quoted (by Clement of Alex- 
andria), and used for catechetical instruction (according to 
Athanasius). The kindred Epistle of Barnabas and the 
Apostolical Church Order are probably likewise of Egyptian 


origin.** 


* Zahn puts the Ep. of Clement ο. 96, Hermas 97-100, Ignatius 110, Bar- 
nabas 120-125. 

+ Bryennios, Zahn, Harnack, Bonet-Maury (p. 35), Farrar, Lightfoot (not 
confidently), De Romestin, Hitchcock and Brown. 

-{ Caspari, Langen, Krawutzcky, Spence, Bestmann. 

§ Hilgenfeld. 

|| Canon Wordsworth mentions Corinth, Athens, and Philippi; Hayman 
(in the ““ Dublin Review ” for January, 1885), the region of Thessalonica. 

“| Massebieau, p. 17. 

** Harnack and Bonet-Maury (p. 35) argue also ee the omission of the 


124 PLACE OF COMPOSITION. 


But there is an insuperable objection to Egypt in the allu- 
sion, in one of the eucharistic prayers, to the broken bread 
which was “ scattered (in grains) over the mountains.” * This 
is entirely inapplicable to the valley of the Nile and to the 
bare rocks on the border of the desert. Of less weight is the 
provision for exceptional baptism im warm water (Ch. VII. 2), 
which seems to point to a cold climate. 

On the other hand, nothing can be said against, and much 
in favor of, Southern or Northern Syria as the fatherland of 
the Didache, provided we put its composition, as we must, 
before the Ignatian Hpistles and the establishment of Episcopacy 
in Syria, as a separate order of the ministry. 

Some considerations point strongly to Palestine and even to 
Jerusalem; the constant use of the Gospel of Matthew, which 
originated in that country; the affinity with the theology and 
practical genius of James, whose letter hails from the capital 
of the theocracy; and the approval of the community of 
goods (comp. IV. 8 with Acts, iv. 82), which seems to have 
been confined to that city. The church of Jerusalem was in- 
deed dispersed to Pellain the Decapolis during the Jewish war, 
but it was reconstructed afterwards and continued its existence 
down to the second and more complete destruction of the 
city under Hadrian, when its continuity was again interrupted. 
The Didache is not unworthy of the mother church of Chris- 
tendom, where once all the twelve Apostles hved and labored, 
where the first Christian Council was held, and where James 
the brother of the Lord spent his public life as the last con- 
necting link between the old and new dispensation and suffered 
martyrdom for his faith in Christ. That church was never 
much influenced by Paul’s teaching and kept him at a respect- 
ful distance. This would well agree with the spirit of the 
Didache. 

But nearly as much may be said for Antioch, the Northern 


βασιλεία in the doxology of the Lord’s Prayer, VIII. 1, and in the Sahidic 
version of the Gospels; but Gregory of Nyssa omits it likewise. 

*1X.4: ὥσπερ ἣν τοῦτοτὸ UAAGUA SIEGKOPTIGHEV OV ἐπάνω τῶν ὁ- 
ρέων. The last three words are significantly omitted in a similar eucha- 
ristic prayer ascribed to Athanasius and quoted in my notes ad Joc. 


του δι 


AUTHORSHIP. 125 


capital of Syria, the mother church of Gentile Christianity, 
where the Christian name was first given to the disciples, 
where Jews and Gentiles first mingled into one community, 
and where the two nationalities first came into conflict with 
each other about the question of circumcision and the yoke of 
the ceremonial law. There, as well as in Jerusalem, all the 
conditions (except the community of goods) were given for such 
a Jewish-Christian Irenicum as the Didache. The book must 
have been well known in Syria, for there it was expanded and 
superseded by the Pseudo-Clementine Constitutions and 
Canons, which are certainly of Syrian origin. 


CHAPTER XXIX. 
Authorship. 


THE author modestly concealed his name and gives no 
clue to his identification. But he was certainly a Jewish 
Christian, and probably a companion and pupil of the Apostles. 
He belongs to the school of Matthew and James; he empha- 
sizes the legal and moral element in Christianity, but is fully 
pervaded at the same time by the spirit of charity, meekness, 
gentleness and generosity which animates the Gospel. He 
shows no influence of the ideas and doctrines of Paul, which 
had hardly reached the Jewish congregations, and never fully 
pervaded them. The few probable allusions to his Epistles 
refer to matters of common agreement. Yet he is no more 
opposed to Paul than either Matthew or James. He may be 
said to be ante-Pauline (as to spirit, not as to time), but not 
anti-Pauline.* He gives the teaching of the Twelve Apostles 


* This is the opinion of Dr. Sadler in ‘‘ The Guardian” for June 4, 1884 
(I quote from the article of E. V. in the ‘British Quarterly Review” for 
April, 1885, p. 339). It is as far as a fair interpretation allows us to go. 
Canon Churton, in the same paper, is certainly wrong when he stigmatizes 
the Didache as ‘ distinctly anti-Pauline and heretical,”’ pervaded by a ‘‘Sad- 
ducean tendency” (sic /), and ‘‘evading the doctrines of the cross,” like the 


126 AUTHORSHIP. 


of Israel, but with no more intention of denying the authority 
of the Apostle of the Gentiles than the author of the Apoc- 
alypse when he speaks of the “ Twelve Apostles” of the Lamb 
(xxi. 14). His style and phraseology are Hebraistic. He 
calls the Prophets “ high priests.” He refers to the first fruits 
of the produce, and to the Jewish fasts on Tuesday and Thurs- 
day. He calls Friday “ Preparation day.” He is acquainted 
with the Old Testament and the Jewish Apocrypha (The Book 
of Keclesiasticus and Tobit). He abstains from all polemics 
against the Jewish religion, and thereby differs strongly from 
the author of the Epistle of Barnabas. He enjoins the recital of 
the Lord’s Prayer three times a day, in evident imitation of the 
Jewish hours of prayer. He abhors the eating of meat offered to 
the gods as a contamination with idolatry, and adheres to the 
compromise measures of the Council of Jerusalem, over which 
James presided. He even seems to recommend the bearing of 
the whole yoke of the law as a way to perfection, but he is far 
from requiring it or casting reflection upon the more liberal 
Gentile Christians. The whole sum of religion consists for 
him in perfect love to God and to our fellow-men as 
commanded in the Gospel, or in what James calls “ the perfect 
law of liberty” (i. 25). 

It does not follow, however, that the Didache was written 
exclusively for Jews; on the contrary, it is, according to the 
title, intended for “the nations” in the same sense in which the 
Gospel is to be preached to “all nations,” according to the 
Lord’s command in Matthew (xxviii. 19). 

Beyond this we cannot safely go. The real author will 
probably remain unknown as much as the author of the 
Epistle to the Hebrews, which is of the order of Melchisedek, 
“without father, without mother, without genealogy, having 
neither beginning of days nor end of.life.” 

In conclusion, we mention two conjectures as to authorship, 
which have been proposed by the most recent writers on the 


false apostles and deceitful workers who transformed themselves into 
Apostles of Christ. Such a book would have been denounced and abhorred 
by Eusebius and Athanasius instead of being allowed to be used for 
catechetical instruction, 


THE APOSTOLICAL CHURCH. ORDER. 127 


Didache, and which are about equally ingenious and plausible, 
but alike destitute of solid foundation. ; 

Canon Spence* assigns the authorship to Bishop Symeon 
of Jerusalem, the son of Cleopas, the nephew of Joseph and 
cousin of our Lord, who, according to Hegesippus in Eusebius, 
succeeded James the Lord’s brother after his martyrdom, 
and ruled the Pella community in the Decapolis from about 69 
to 106. He wrote the Didache between 80 and 90 as a manual 
for the instruction of the surrounding heathens. 

Dr. Bestmannt goes further back, to the momentous collision 
between Paul and Peter at Antioch before the church, and the 
reaction of Jewish conservatism under the lead of James of 
Jerusalem. Soon after the destruction of the city the D/zdache 
was issued asa Manifesto and Ultimatum of the Jewish section of 
the Antiochian Church, but was rejected by the Gentile portion, 
which issued the Epistle of Barnabas as a counter-Manifesto. 
This Epistle shows that God had already, through the Prophets, 
and then through Christ, abolished the law as an outward 
ordinance, that the unbelieving Jews have no claim to the Old 
Testament, and that it is only an allegory of Christianity. 
The opposition, however, was softened by the Appendix of the 
Two Ways, which was added to Barnabas for the purpose of 
exhibiting the harmony of the Jewish and Hellenic section's of 
the Church in the fundamental moral principles and practices 
of Christianity. 


CHAPTER XXX. 


The Apostolical Church Order, or the Ecclesiastical Canons of the 
Holy Apostles. 


WirH the progress of ecclesiasticism, the change of customs, 
the increase of legislation, and the power of the clergy, the 
Didache underwent various modifications and adaptations, 
and was ultimately superseded. 


* Excursus ii., p 95 sqq.. 
+ In his Geschichte der christlichen Sitte, Theil ii., Noérdlingen, 1885, pp. 
136-153. 


128 THE APOSTOLICAL CHURCH ORDER. 


It was long felt that the Pseudo-Clementine Apostolical Con- 
stitutions and Canons, of the fourth century, presuppcse an older 
and simpler document free from sacerdotal and hierarchical 
interpolations. This was found at last in the Didache, but not 
at once. There is an intervening link, which probably dates 
from Egypt in the third century.* 

This is the so-called APposTOLICAL CHURCH ORDER,+ or 
ECCLESIASTICAL CONSTITUTIONS AND CANONS OF THE APOS, 
TLES, also quoted as HPITOME, or APOSTOLICAL CANONS, ¢ but 
not to be confounded with the Canons at the end of the eighth 
book of the Apostolical Constitutions. It is the great law 
book of the churches of Egypt. 

It was first made known at the close of the seventeenth cent- 
ury in Atthiopic and Arabic texts, but excited little atten- 
tion.§ : : 

Professor Bickell, of Marburg, an eminent historian of 
church law, discovered a Greek MS. at Vienna and published 
it with a German translation in 1843 under the title Ordinatio 
ecclesiastica Apostolorum or Apostolische Kirchenordnung.|| He 


* The argument which Lagarde drew from the quotation of Clement of 
Alexandria in favor of an earlier origin, in the second century, is now worth- 
less, as that quotation is made from the Didache. 

+ Apostolische Kirchenordnung. Under this title it is usually quoted by 
German writers, as Bickell, Harnack, Krawutzcky, Holtzmann. 

¢ A title preferred for brevity’s sake by English and American writers. 

§ The Athiopic text was published by Hiob Ludolf at Frankfort in 1691, 
with a Latin version, in his Commentary on Atthiopie History, p. 314 sqq., 
The Arabic text was described by Assemani, and by Grabe in his Hssay 
upon Two Arabic MSS., in the Bodleian Library, 1711. 

| In the first volume of his Geschichte des Kirchenrechts, Giessen, 1843, 
Part I. pp. 107-132. (‘The second part of the first vol. was published after 
his death by Dr. Réstell at Frankfort, 1849.) The title of the document 
in the Vienna MS. is Ai διαταγ αἱ ai διὰ Κλήμεντος παὶ xavoves éu- 
uAno1acrinoi τῶν ἁγίων ἀποστόλων. But the name of Clement does 
not appear in this document, and is probably an error of the copyist who 
transferred it from the Apost. Constitutions, an abridgement of which is 
found in the same codex. Johann Wilhelm Bickell, like his friend Vilmar, 
was an evangelical Lutheran high-churchman. He says : (Preface, p. Vili.) ¢ 
‘“Obgleich dem Glauben der evangelischen Kirche in welcher ich geboren 
bin aus voller Ueberzeugung zugethan, weiss ich mich doch von aller Par- 
teilichkeit gegen die catholische Kirche frei. Ebenso ist mir nichts mehr 


THE APOSTOLICAL CHURCH ORDER. 129 


directed attention to the close resemblance between this . 
book and the appendix to Barnabas and the Seventh Book 
of the Pseudo-Clementine Apostolical Constitutions, and 
significantly hinted at its possible relationship to the Didache, 
then not yet discovered.* 

The Greek text was again published with improvements 
and various readings from a Syriac MS. by the learned 
Orientalist, Paul de Lagarde (1856),+ by Cardinal Pitra 


verhassi als das Bestreben, die Geschichte nach einem im Voraus gebildeten 
System eu construiren.” His son, Georg Bickell, is a convert to the Roman 
Catholic church, and Professor in the University of Innsbruck. He finds 
in the Didache the germs of purgatory and the sacrifice of the mass. See 
Ch. XXXIII. on the Lit. 

* Ibid., p. 65, note 18, and p. 96, note 14. This conjecture is worth quot- 
ing as it has since been substantially verified, as well as the later conjecture 
of Krawutzcky. ‘‘ Ob die Didachen der Apostel,”’ says Bickell, p. 96, *‘ deren 
bereits Husebius gedenkt, mit unserer Schrift (Apost. Kirchenordnung) iden- 
tisch sind, bleibt ebenso ungewiss als die Frage ob darunter die Apost. Const. in 
threr urspriinglichen Gestalt, oder in einem Ausguge zu verstehen seien. Man 
kinnte allenfulls fiir die erstere Ansicht geltend machen, dass der Ausdruck 
Didache in unserer Kirchenordnung C. 5 vorkommet (vergl. auch Ap. Gesch. 
ti. 42 und Barnab. c. 18) ; ferner dass in der Stelle des Eusebius unmittelbar 
vor den Didachen der Apostel der Brief des Barnabas erwdhnt wird, der mit 


‘dem ersten Theil unserer Kirchenordnung grosse Aehnlicheit hat; dass der 


Umfang welchen die Didache der Apostel nach Nicephorus haben soll (200 
Stichen oder Zeilen), welcher zu den Apost. Const. gar nicht passt, mit der 
Grosse unserer Kirchenordnung wohl tibercinstimmen diirfte; endlich dass 
neben den Didachen in einem Oxforder griechischen Manuscript (8. oben S. 66 
Not. 18) die Didaskalie des Clemens als hiervon verschieden erwahnt wird, 
unter der Didaskalie des Clemens aber recht wohl die sechs ersten Biicher der 
Apost. Const. verstanden seyn kénnen, welche auch in den morgenldandischen 
Sammlungen neben unserer Kirchenordnung als die durch Clemens besorgte 
Didaskalie der Apostel aufgenommen ist. Dieses alles sind indessen keine 
sichere Argumente, da der Inhalt dieser Didache bei keinem der erwdhnten 
Schriftsteller naéher angegeben ist. Gegen die Identitdt der erwahnten Di- 
dache und unserer Kirchenordnung kann der Umstand angefiihrt werden, 
dass gerade der wichtigste Theil der letzteren, abgesehen von der Hinleitung, 
nicht in Didachen oder Lehren, sondern in eigentlichen Geboten or Verord- 
nungen der Apostel besteht; so wie dass die Stelle aus den ‘doctrinis 
apostolorum’ in der Schrift ‘de aleatoribus’ (s. oben S. 66 Not. 18) zwar 
nicht in den Apost. Const., aber auch nicht in unserer Kirchenordnung 
steht.” 

+ Relique juris ecclesiastici antiquissime Syriace. Lips. 1856. Reli- 
ique juris ecclesiasticti Grece. Lips. 1856 (pp. 77-86). 

9 


130 THE APOSTOLICAL CHURCH ORDER. 


(1864),* by Hilgenfeld (1866 and 1884),¢ by Bryennios 
(1883), ¢ and by Harnack (1884). ὃ 

The same book was issued in the Memphitic dialect, with 
an English translation by Henry Tattam (Archdeacon of Bed- 
ford), in 1848, from a MS. procured in Egypt by the Duke of 
Northumberland, which is beautifully written in Coptic and 
Arabic, || and again in the Thebaic dialect of HKgypt by 
Lagarde (1888). 4 

In this interesting document portions of the first six chap- 
ters of the Didache are literally put into the mouth of the 
several Apostles who are introduced in a sort of dramatic dia- 
logue as speakers after the fashion of the legend of the Apos- 
tles’ Creed. John, with his charisma of theological insight, 


* Juris ecclesiastict Grecorum historia et monumenta. Tom. i. Rome 
1864 (pp. 75-86). Pitra used in addition to the Vienna MS. a Cod. Ottcbon- 
iensis gr. in the Vatican Library, dating from the fourteenth century, 
abridged and entitled ézzrou7) ὅρων τῶν ἁγίων ἀποστόλων “AS OAKS 
παραδόδεως. It presents the same passages and omissions as the Syriac MS. 
used by Lagarde. ‘‘ Epitome” is therefore an improper title for the whole. 

+ Novum Testamentum extra canonem receptum, ed. i., Fasc. iv., pp. 98- 
106; ed. altera, aucta et emend. Lips. 1884, Fasc. iv., 111-121, under the 
title Due Vie vel Judicium Petri. Hilgenfeld still defends the identity of 
these documents, instead of identifying the Due Vie with the Didache. 

t In his ed. of the Did. § S’ under the title Ezzroun. 

§ In his Die Lehre der zwolf Apostel, pp. 225-237. He had previously (in 
the second ed. of Barnabas, 1878) directed attention to a new Greek MS. dis- 
covered by O. von Gebhardt in the Synodical Library at Moscow, which con- 
tains chs. iv.-xiv. H.de Romestin has reprinted Harnack’s text (pp. mate 
We give it below with an English version as Doc. V. 

| The Apostolical Constitutions, or Canons of the Apostles. in Coptic. 
With an English Translation. London (printed for the Oriental Translation 
Fund), 1848. 214 pages. The first book, pp. 1-80, corresponds to the Di- 
dache. The dialect of the original is the Memphitie of Lower Egypt. But 
it is itself a translation from the Sahidic or Thebaic version, which was made 
directly from the Greek. Tattam had in his possession a defective Sahidic 
MS. with which he compared the Memphitic. See below, Doc. VI. 

| “gyptiaca. Gotting. 1883. The Thebaic MS. is from the year 1006, and 
is in the British Museum (Orient. 1820). Lightfoot had directed attention to 
it in his Appendix to 8. Clement of Rome, Lond. 1877, pp. 466-468. ‘It is,” 
he says, ‘‘of large 4to or small folio size, written on parchment, and was re- 
cently acquired from Sir C. A. Murray’s collection. It consists of two parts, 
apparently in the same handwriting, but with separate paginations. At the 
end is the date... the year 722 of Diocletian, or a.p. 1006.” 


THE APOSTOLICAL CHURCH ORDER. 131 


takes the lead in moral precepts; Peter, with the charisma of 
government, lays down the ecclesiastical laws. A curious 
feature is that’ Martha and Mary are likewise introduced as 
speakers, though only with a few enigmatic words, which seem 
to refer to the exclusion of deaconesses from all part in the 
distribution of the elements of the Lord’s Supper.* Peter and 
Cephas are distinguished as two persons.t Bartholomew and 
Nathanael are also distinguished; but only one James is men- 
tioned; while Matthias, who was elected in the place of Judas, 
is omitted, and Paul is ignored, although in the Apostolical 
Constitutions he figures as one of the speakers. The in- 
troductory salutation is taken from the Epistle of Barnabas, 
cap. 1. 

The last 17 canons (from 14-30) have nothing to do with 
the Didache, and contain directions about the qualifications of 
Bishops, Presbyters, Deacons, Readers, Widows and Deacon- 
esses, and the duties of the laity, which evidently presuppose 
a more developed stage of ecclesiastical organization than the 
one of the Didache. There is also an approach to clerical celib- 
acy. Peter (who was himself married) says of the» Bishop 
(can. 16): “It is good if he be unmarried ; if not, he should be 
the husband of one wife (comp. 1 Tim. 111. 2); a man of learn- 
ing and capable of expounding the Scripture; if unlearned, he 
should be meek and full of charity to all.” Peter concludes 
the colloquy with the exhortation: “This, my brethren, we 
request you, not as if we had authority to compel any one, but 
because we have a charge from the Lord to keep the com- 
mandments, nothing taking from, or adding to them, in the 
name of our Lord, to whom be the glory forever. Amen.” 

According to the careful investigation of Harnack, this 


* Can. 26 in Harnack (p. 236), can. 30 and 31 in Bickell (p. 130). See 
Bickell’s note. Harnack (p. 215, note) is disposed to derive this feature from 
the apocryphal Gospel of the Egyptians, and refers to the Coptic book 
ἐς Pistis Sophia,” where the Lord converses with Mary (namely, Mary Magda- 
lene, who is identified with the sister of Martha). 

+ Clement of Alexandria (Euseb. i. 12) likewise distinguished Cephas 
whom Paul censured at Antioch (Gal. ii. 11), from the Apostle Peter (to 
save his character), but made him one of the seventy disciples. See Zahn, 
Supplem. Clem., p. 68 sq. 


132 THE APOSTOLICAL CONSTITUTIONS. 


Apostolical Church Order is a mechanical and unskilful com- 
pilation from four or five older documents, the Dédache, the 
Epistle of Barnabas, and two other writings, one from the end - 
of the second, the other from the beginning of the third cent- 
ury. ‘The compiler added the fictitious dress and distributed 
the matter among the different Apostles. Harnack assigns 
the composition to Egypt, at the beginning of the fourth cent- 
ury before the establishment of the imperial church, and sey- 
eral decades before the Apostolical Constitutions.* 


CHAPTER XXXII. 
The Apostolical Constitutions. 


A SECOND expansion of the Didache, far more important and 
successful than the &cclesiastical Canons, is the seventh Book 
of the Pseudo-Clementine Apostolical Constitutions and Canons, 
from the beginning or middle of the fourth century. + 


* TD. c., p. 218. He gives as an argument that the term ἐπαρχίαι in the 
ecclesiastical sense is: not used before A.p. 300. Bickell assigns the Canons 
to the beginning of the third century, Hilgenfeld and Lagarde, who identify 
it with the Due Vie or Judicium Petri, to the end of the second (H. 
wrongly to Asia Minor, an account of the prominence given to John), Béh- 
mer to a still earlier date (160), but Pitra, Krawutzcky, and Bryennios to 
the fourth century, Pitra as late as ὁ. 381. 

} Ed. princeps in Greek by Francis Turrian, Venice, 1563, and of the Latin 
interpretation by Bovius, Venice, 1563; then in Greek and Latin by Cotelier, 
Patres Apost.; also in Mansi’s Concilia ; Harduin’s Conc.; Migne’s Patrol. 
tom. i. 509 sqq. (a reprint of Cotelier, Gr. and Lat.) Best critical editions 
of the Greek text only by Ueltzen ( Rostock, 1853), and Paul de Lagarde 
( Lipsie et Londoni, 1862). English translation by William Whiston (a 
very able and learned, but eccentric divine and mathematician, professor at 
Cambridge, expelled for Arianism, d. 1742), in ‘‘ Primitive Christianity re- 
vived,” London, 1712, second vol. ( The Constitutions of the Apostles, by 
Clement, Greek and English). In a third volume he tried to prove that these 
Constitutions ‘are the most sacred of the canonical books of the New Test.” 
His translation, as amended by James Donaldson, is published in Clark’s 
“ς Ante-Nicene Library,” vol. xvii. (Edinb. 1870). The seventh Book from ch. 
i.-xxxii., which runs parallel with the Did., has also been reprinted by 
Bryennios in his Prolegomena ($ 5", Ged. AC'-v’, from Ueltzen’s text ), and by 
Harnack (pp. 178-192, from Lagarde’s text, with comparative critical notes). 


THE APOSTOLICAL CONSTITUTIONS. 133 


This work, consisting of eight books, is a complete manual 
of catechetical instruction, public-worship, and church discip- 
line for the use of the clergy. It is, as to its form, a literary 
fiction, and professes to be a bequest of all the Apostles, handed 
down through the Roman Bishop Clement, the pupil of Paul 
and successor to Peter.* It begins with the words: ‘The 
Apostles and Elders to all who among the nations have be- 
lieved in the Lord Jesus Christ. Grace and peace from ΑἹ- 
mighty God, through our Lord Jesus Christ, be multiplied 
unto you in the acknowledgment of Him.” In the eighth book 
the individual Apostles are introduced by name with their 
ordinances ;+ while in the other books they speak as a body. 
Tt has long since been proven to be pseudo—Apostolical, and 
hence has no authority ; but as an historical document it is very 
important and valuable. It is a mirror of the moral and 
religious condition of the Church in the third and fourth 
centuries.t It abounds in repetitions and Scripture quotations 
often arbitrarily selected. The tone is very pious and churchly. 
The style is diffuse and contrasts unfavorably with the terse 
sententiousness of the Didache. 

The Constitutions consist of three parts, which are mechani- 
cally thrown together by the compiler of the last part. 


So also in Doc. VII. of this book. For the literature on the Apost. Const. 
and Can. see Church History ii. 183 sqq. 

* The first editors, Turrian and Bovius, had no doubt of its Apostolic origin, 
and Whiston even believed that Christ himself had given these instructions 
during the forty days between the resurrection and ascension. But Baronius 
pronounced the Constitutions apocryphal, or at all events interpolated, and 
Daillé (De Pseudepigraphis Apostolicis s Libris octo Constit. Ap. apoc- 
ryph. libri iii. Harderv. 1653) proved the forgery, which, however, must 
not be judged according to the modern standard of literary honesty. See 
Bickell, i. 69 sq. 

+ In the order given vi. 14: Peter and Andrew; James and John, sons of 
Zebedee; Philip and Bartholomew; Thomas and Matthew; James the son 
of Alpheus, and Lebbzeus ( Thaddeus); Simon the Canaan and Matthias; 
James the Brother of the Lord and Bishop of Jerusalem; and Paul, the 
. teacher of the Gentiles, the chosen vessel. The order is the same as in Matt. 
x. 2, except that Matthias is substituted for Judas Iscariot, and James the 
Brother of the Lord, and Paul are added. 

1 Von Drey and Krawutzcky call the first part of the seventh book a 
Siltenspiegel. . 


σ΄ 


134 THE APOSTOLICAL CONSTITUTIONS. 


1. The first six books are often mentioned under the sep- 
arate name of Didascalia or Catholte Didascalia.* They exist 
separately in Syriac, Authiopic and Arabic MSS., and conclude 
with a doxology and Amen. The first book contains a system 
of morals for the laity ; the second the duties of the clergy, 
Bishops, Priests and Deacons; the third treats of widows, of 
Baptism and Ordination ; the fourth, of the care of orphans, of 
charity to the poor, of the duties of parents and children, of 
servants and masters; the fifth, of the imitation of Christ in 
suffering, of Stephen the first martyr, of fasts and feasts and 
the great passover week ; the sixth, of schisms and heresies, of 
matrimony and celibacy, of the ritual laws and observances. 

2. The seventh book, of which we shall speak presently, re- 
peats the principles and maxims of Christian morality, treats 
of ordinations, and gives long forms of prayer. 

3. The eighth book treats of spiritual gifts and ordinations, 
of first fruits and tithes, and contains a number of liturgical 
prayers. At the close are added 85 Apostolical Canons; the 
last of them gives a list of the canonical books of the Old 
and New Testaments including two Epistles of Clement of 
Rome, and “the Constitutions dedicated to you the Bishops 
by me Clement, in eight books.” This is the first reference to 
the compilation. 

The work is evidently a gradual growth of traditions and 
usages of the first three centuries. It originated in Syria, at 
all events in the Hast (for Peter and Rome are not made promi- 
nent), and assumed its present collected shape in the beginning 
of the fourth century, or during the Nicene age. The first six 
books agree in many. passages with the larger Greek recension 
of the Ignatian Epistles.+ Archbishop Ussher suggested that 
the two compilations are the product of the same author. Dr. 
Harnack, the latest investigator of the intricate question, takes 
the same view, and by a critical analysis and comparison comes 
to the conclusion that Pseudo-Clement, alias Pseudo-Ignatius, 
was a Husebian, a semi-Arian and rather worldly-minded, anti- - 


86 1 1. oie 3|05:.Ὁ1.1.}18: 
+ Bickell gives a list of resemblances in his Geschichte des Kirchenrechts, 
i. 58 sq. See also Zahn, Ignatius von Antiochien, p. 144 sqq. 


THE APOSTOLICAL CONSTITUTIONS. 185 


ascetic Bishop of Syria, a friend of the Emperor Constantius, 
between 340 and 360, that he enlarged and adapted the Didas- 
calia of the third, and the Didache of the second century, as well 
_ as the Ignatian Epistles, to his own views of morals, worship 
and discipline, and clothed them with Apostolic authority.* 

The Apostolical Constitutions were condemned by the Trul- 
lan Synod (Concilium Quinisextum), A.D. 692, because of 
heretical (semi-Arian) interpolations, but the 85 Canons of the 
Apostles were sanctioned as genuine and valid. Patriarch 
Photius, of Constantinople, the most learned divine of the 
ninth century, mentions this censure but passes a more favor- 
able judgment.t The book continued to be highly esteemed 
and used in the Oriental churches as the chief basis for ecclesi- 
astical legislation, but was little known in the West, which 
acknowledged only 50 of the Apostolical Canons.t The Con- 
stitutions were for the ancient Greek church what the Decretals 
of Pseudo-Isidor became for the Roman church in the dark 
ages. 

We must now consider more particularly the relation of the 
Constitutions to the Didache. This is confined to the first 82 
chapters of the seventh book. Here the Jzdache is embodied 
almost word for word, but with significant omissions, altera- 
tions and additions, which betray a later age. The agreement, 
as far as it goes, is a strong support for the purity of our text 
of the Didache. 

The moral part of the Didache (I.-VI.) is almost wholly 
retained, but interwoven with Scripture passages and examples. 
The right to baptize (Ch. VII.) is confined to the clergy, and 
the act surrounded with additions of holy oil and perfume. 
Long prayers and confessions are put into the mouth of the 
catechumens, and a close line of distinction is drawn between 
two parts of public worship, one for the catechumens, and one 


*See his book on the Didache, pp. 246-258. Holtzmann accepts this 
result, but Zahn and Funk dissent, though differing again among them- 
selves. Zahn charges Pseudo-Ignatius with semi-Arianism (herein agreeing 
with Harnack), Funk with Appollinarianism. 

+ Biblioth. cod. 112, 113. 

t See Bickell, 7. ¢.‘i., 71-86. 


136 THE APOSTOLICAL CONSTITUTIONS. 


for the baptized. The eucharistic prayers of Chs. [X. and X. 
are greatly enlarged, and a full liturgical service is substituted 
for the free prayers of the Prophets. The phrase “ after being 
filled” (X. 1), which refers to the Agape in connection with the 
Eucharist, is changed into “after participation” in the sacra- 
mental elements. The chapters on the wandering Apostles and 
inspired Prophets (XI. and XII.) are entirely omitted. Pres- 
byters are inserted between the Bishops and Deacons (Χ Ν.) as 
a separate order, and Bishops are no more local officers, but 
diocesans and successors of the Apostles. In the eschatalogi- 
cal chapter (X VI.) a general resurrection is substituted for the 
particular resurrection of the saints. The Bishops are desig- 
nated “Chief Priests,” the Presbyters “ Priests” (cepeis), the 
Deacons ‘‘Levites;” tithes are exacted in support of the 
clergy; the clergy are separated from the laity, and the whole 
Jewish hierarchy is reproduced on Christian soil. In short, 
the Constitutions are an adaptation of the simple post- Apostolic 
Christianity of the Dzdache to the sacerdotal and hierarchical 
ecclesiasticism of the Nicene age. 

The Didache was thus superseded by a more complete and 
timely Church Manual, and disappeared. As soon as it was 
rediscovered, scholars recognized it with great delight as the 
source of the Seventh Book of the Apostolical Constitution. 

But there was one dissenting voice from an unexpected 
quarter. Two years before the publication of the Dvzdache, a 
Roman Catholic scholar, Dr. Krawutzcky, of Breslau, had 
made an ingenious attempt to reconstruct, from the Seventh 
Book of the Constitutions, the Apostolic Church Order, and 
the Epistle of Barnabas, an older and simpler document which 
is mentioned by Rufinus and Jerome under the title, “The 
Two Ways,” or “The Judgment of Peter.” His restoration 
turns out to agree essentially with the first or catechetical part 
of the Didache, and does great credit to his critical sagacity.* 


* « Ueber das altkirchliche Unterrichtsbuch ‘ Die zwei Wege oder die Ent- 
scheidung des Petrus,’” in the Tiibingen ‘ Theolog. Quartalschrift ” (Rom. 
Cath.) for 1882. Heft ITI. pp. 859-445. The restoration of what he regards 
as the original text is given from p. 433-445. Harnack states the results of 
Krawutzcky (he always inadvertently omits the ὁ of his name), and calls his 


he 


srr ag " 


THE APOSTOLICAL CONSTITUTIONS. 137 


But since the discovery he refuses to acknowledge the result. 
He is not satisfied with the theology of the Didache, because 
it does not come up to the orthodox churchmanship of Peter, 
‘and he assigns it, as we have already seen, to an Hbionitizing 
source, c. A.D. 200.* He assumes that the author of the Drdache, 
besides the Old Testament and the apocryphal Gospel accord- 
ing to the Hebrews, made use of Barnabas, and especially of a 
much better book on ‘‘ The Two Ways,” which was issued under 
the high authority of Peter (hence also called ‘‘ The Judgment 
of Peter”) and which was quoted as Scripture by Clement of 
Alexandria, but is now lost. The Didache had also a polemi- 
eal reference to the “Second Ordinances of the Apostles” con- 
cerning the establishment of the eucharistic sacrifice. The 
Latin fragment of the Doctrina Apostolorum is probably a dif- 
ferent recension of the Didache, likewise based upon ‘“‘ The Two 
Ways,” with the use of Barnabas. 

But this is an airy hypothesis. Until that mysterious 
“Judement of Peter” is found by some future Bryennios, it is 
safe to believe that the “Teaching of the Twelve Apostles,” 
now happily recovered from the dust of ages, is or includes 
that very book on “The Two Ways” or “The Judgment of 
Peter,” spoken of by Rufinus and Jerome; and that it is the 
book which Clement of Alexandria quoted as Seripture, which 
was placed among the New Testament Apocrypha by Eusebius, 
which was used in orthodox churches as a manual of catecheti- 
cal instruction at the time of Athanasius, and which was 
enlarged, adapted and superseded by the Syrian compilation 
of the Apostolical Constitutions, wherein it has been laid 
imbedded until, in 1883, it was brought to light in its original 
simplicity and integrity. 


essay ‘‘a critical masterpiece such as there are but few in the history of lite- 
rary criticism ” (p. 208). Brown (in the second ed. of H. and B.) gives the 
restoration in English as ‘a brilliant example of legitimate and successful 
higher criticism,” and indicates by distinct type the divergences from the, 
actual Teaching, pp. lxix.-lxxiv. Neither Harnack nor Brown could antici- 
pate the second paper of Krawutzcky. 

*See his essay in the same Tiibingen Quarterly for 1884, No. IV. 547- 
606, which we have noticed on p. 28 sq., and p. 86. 


188 LESSONS OF THE DIDACHE. 


CHAPTER XXXII 
Lessons of the Didache. 


THE Didache has no more authority than any other post- 
Apostolic writing. The truths it contains and the duties it 
enjoins are independently known to us from the Scriptures, 
and are binding upon us as revelations of Christ and his 
Apostles. It is not free from superstitious notions and 
mechanical practices which are foreign to Apostolic wisdom 
and freedom. Its value is historical and historical only, but 
this is very considerable, and exceeds that of any known post- 
Apostolic document. It touches upon a greater variety of 
topics than any of the Apostolic Fathers, so-called, and gives 
us a clearer insight into the condition of the Church in the 
transition period between A. Ὁ. 70 and 150. 

The following is a summary of the lessons of the Didache as 
regards the state of Christianity in that part of the East where 
the author resided. 

1. Catechetical instruction was required as a preparation 
for church membership. 

2. That instruction was chiefly moral and practical, and 
based upon the Decalogue and the Sermon on the Mount. 
No doubt, it included also the main facts in the life of Christ ; 
for the document assumes throughout faith in Christ as our 
Lord and Saviour, and repeatedly refers to his Gospel. 

3. The moral code was of the highest order, far above that 
of any other religion or school of philosophy. It was summed 
up in the two royal commandments of supreme love to God 
and love to our neighbor, as explained by the teaching and 
example of Christ. It emphasized purity, gentleness, humility, 
and charity. The superior morality of Christianity in theory 
and practice carried in it the guarantee of its ultimate victory. 

4, Baptism was the rite of initiation into church member- 
ship, and was usually administered by trine immersion in a 
river (in imitation of Christ’s Baptism in the Jordan), but 
with a margin for freedom as to the quality of water and the 
mode of its application; and threefold aspersion of the head 


LESSONS OF THE DIDACHE. 139 


was allowed as legitimate Baptism in case of scarcity of 
the element. Fasting before the act was required, but no 
oil, salt, or exorcism, or any other material or ceremony is 
- mentioned. 

5. The Eucharist was celebrated every Lord’s Day in con- 
nection with the Agape (as at Corinth in the time of Paul), 
and consisted of a fraternal meal, thanksgivings and free 
prayers for the temporal and spiritual mercies of God in 
Christ. It was regarded as the Christian sacrifice of thanks- 
giving to be offered everywhere and to the end of time, accord- 
ing to the prophecy of Malachi. 

6. There were no other sacraments but these two. At least 
none is even hinted at. 

7. The Lord’s Prayer with the doxology was rome three 
times a day. This, together with the Eucharistic prayers, 
constituted the primitive liturgy ; but freedom was given to 
the Prophets to pray from the heart in public worship. 

8. The first day of the week was celebrated as the Lord’s 
Day (in commemoration of his resurrection), by public worship 
and the Eucharist ; and Wednesday and Friday were observed 
as days of fasting (in commemoration of the Passion). 

9. The Church at large was extended and governed by 
travelling Apostles (or Evangelists), who carried the Gospel to 
unknown parts, and by Prophets either itinerant or stationary, 
who instructed, comforted and revived the converts; while 
the local congregations were governed by Bishops (or Presby- 
ters) and Deacons, elected and supported by the Christian 
people. 

10. Most of the books of the New Testament, especially the 
Gospel of Matthew,were more or less known, and their authority 
recognized, but there was as yet no settled canon of the Script- 
ures, and the quotations and reminiscences were more from 
living teaching than from written books. 

. 11. Outside of the Gospel tradition nothing of any impor- 
tance was known concerning Christ and the Apostles. The 
Didache mentions only one extra-canonical sentence, of un- 
certain authorship (I. 6.), possibly a reported saying of our 
Lord, but it adds nothing of.consequence to the twenty-three 


140 ᾿ς THE DIDACHE LITERATURE. 


\ 


sentences which tradition ascribes to Him.* As Bishop Light- 
foot says, “ All the evangelical matter, so far as we can trace 
it, is found within the four corners of our canonical Gospels.” 

12. Christians are to live in prayerful expectation ofthe glori- 
ous coming of Christ and to keep themselves always in readi- 
ness for it. 

These lessons are important, and yet very meagre when com- 
pared with the overflowing fulness and unfathomable depth of 
the real teaching of Christ through the Apostles in our Gospels 
and Epistles. Genius does not often propagate itself: So- 
crates, Plato, Alexander the Great, Charlemagne, Luther, Cal- 
vin, Shakespeare, Cromwell, Goethe, left no successors. Periods 
of great excitement and creative power are followed by periods 
of repose or decline. The intellectual inferiority of the Apos- 
tolic Fathers, even Clement, Ignatius, and Polycarp, need not 
surprise us. The Apostles’ spirit and temper are there, but 
the Apostolic genius and inspiration are gone. The post- 
Apostolic writings are only a faint echo of the Gospels and 
Kpistles, the last rays of the setting sun of a glorious day. 
The Church had to descend from the Tabor heights of trans- 
figuration to the plain of every-day life and conflict. 

The Didache makes no exception. It adds—and this is its 
best lesson—one more irrefutable argument for the infinite 
superiority of the New Testament over all ecclesiastical litera- 
ture,—a superiority which can only be rationally explained 
by the fact of Divine inspiration. 


CORP ACP Tipe poke De ΧΟ 711 
The Didache Interature. 


THE literature on the Didache, considering the short time 
which has elapsed since its first publication in December, 1883, 


* These have been collected by Fabricius, Grabe, Anger, Westcott, and in 
my Church Hist. (revised ed.) vol. i. 162-167. The only one of real im- 
portance and great beauty, is guaranteed as* authentic by the authority of 
St. Paul, Acts xx. 35. 


THE DIDACHE LITERATURE. 141 


or we may say (as far as actual knowledge in the West is con- 
cerned) since February, 1884, is unusually large. Germany, 
England, and America have run a race of honorable rivalry in 
editions, translations, and comments, and given proof of the 
solidarity of the republic of Christian letters from the distant 
East to the limits of the West. The Didache has. travelled 
in its mission on the wings of the printing-press from the 
Jerusalem Monastery, “‘ézt τὸ τέρμα τῆς δύσεως," to the 
extreme end of the West, as Clement of Rome, in a far 
narrower sense, says of Paul’s journeys. 

I furnished, a few months ago, for the second edition of Drs. 
Hitchcock and Brown,a Digest of the Didache Literature which 
covers thirteen pages (65-77). The list I now offer is partly 
‘abridged, partly enlarged, and differently arranged. I have 
omitted the articles in weekly newspapers, which are too nu- 
merous to mention, and mostly short, ephemeral and inaccessible 
(though some of them are of exceptional interest, as notably 
those in the London “ Guardian” and the New York “ Inde- 
pendent”); but I have added, on the other hand, a number of 
important titles which have reached me only within the last 
weeks, after the greater part of this monograph was in type. 
The principal works have been referred to already in the pre- 
ceding chapters, but it will be convenient for the reader to 
have them all collected here with a summary of their contents. 
The list does not pretend to be complete, but it is far more 
complete than any yet published. 


Ξ I.—EpitT1o PRINCEPS, CONSTANTINOPLE. 


Bryennios, Purtotueos (Metropolitan of Nicomedia and D.D. from 
Edinburgh University, 1884): ΖΔιδαχὴ | τῶν! δώδεκα Αποστό- 
Aw | ἔπ τοῦ ἱεροδολυμιτικοῦ χειρογράφου | νῦν πρῶτον éExdid0- 
μένῃ] μετὰ προλεγομένων καὶ δημειώδεων | . . . ὑπὸ! Φιλο- 
ϑέου Βρυεννίου | μητροπολίτου Νικομηδείας. | ἐν Κωνόταντι- 
ψοπόλει | 1888. (TEACHING OF THE TWELVE APOSTLES, from the Jerusalem 
manuscript, now published for the first time, with Prolegomena and Notes, 
together with a collation and unpublished part of the Synopsis of the 
Old Testament by John Chrysostom, from the same, manuscript. By 
PuHILOTHEOS BryeNNIOs, Metropolitan of Nicomedia. Constantinople, 


142 THE DIDACHE LITERATURE. 


printed by 8S. I. Boutyra, 1883. The title page hasalso a motto from Clemens 
Alex., Strom. 110. vi. p. 647: ‘‘ We must not ignorantly condemn what is 
said on account of him who says it . . . but we must examine it to see 
if it keep by the truth,” εἰ τῆς ἀληϑείας ἔχεται. 

This is a careful transcript (with a few textual emendations) of the 
Jerusalem MS., the only one known to exist, and never copied since. It is 
therefore the parent of all other editions. There can be no doubt of its ac- 
curacy. Br. is an expert in reading old Greek MSS., and thoroughly at 
home in biblical and patristic literature. Seldom has an editio princeps 
of any book appeared with such thorough preparation and such a just esti- — 
mate of its value. The work contains 149 pages Prolegomena and 55 pages 
text with notes, to which are added indexes and corrigenda (pp. 57-75). The 
first part of the Prolegomena is devoted to the Didache itself ; the second 
part contains corrections and additions to the Epistles of Clemens Rom, and 
Barnabas, Chrysostom’s Synopsis of the Old Testament, and other matter 
from the Jerusalem (Constantinopolitan) MS. Br. assigns the Did. to a 
Jewish convert, A.D.120-160 (much too late), illustrates it by ample quotations 
from Scripture and early ecclesiastical writers, and discusses its relation to 
Barnabas, Hermas, the Ecclesiastical Canons, and the Apostolical Constitu- 
tions. He covers nearly the whole ground, answering many questions and 
raising new ones. In a conversation with Prof. Edmund A. Grosvenor, of 
Robert College, Constantinople, published in the New York ‘‘ Independent ” 
for Oct. 16, 1884, Bryennios expressed his view on the value of the Teaching 
to the effect that the first six chapters, which enforce duties and prohibit 
sins and crimes, must be regarded as coming from the Lord through the 
Apostles, and therefore as binding, but that the last ten chapters, which con- 
sist mainly of liturgical and ecclesiastical ordinances, ‘‘ have no authority 
whatever, except so far as the writer happens to be correct in his injunc- 
tions.” How far he was correct in these injunctions, the Bishop says we cen- 
not know. He went on to say: ‘‘Christ did not formulate a system. He 
gave only a faith ; and the Apostles did hardly more.” . . . ‘‘ Thereis 
all the difference between the two parts, of inspiration on the one side, and 
of human compilation and contrivance on the other.” 

Comp. an article of BRYENNIOS, περὶ τῆς A1dayns τ. bw. αποότ. in 
the “ExxAnoracriny ‘AAW S era, Constant. 1884, 10 (22) voen. p. 51°-57 5 a 
brief letter in the ““ Andover Review ” for June, 1884, pp. 662-663 ; and his 
autobiographical sketch at the close of this book. Also Prof. Epmunp A. 
GROSVENOR: Aninterview with Bishop Bryennios, in the “ Andover Review” 
for Noy. 1884, pp. 515-516, and his sketch of Br. in the ‘‘ Century Monthly 
Magazine,” N. York, for May, 1885, pp. 167-171 ; Puitip Scuarr: Philotheos 
Bryennios in ‘‘The Independent” for April 16, 1885, and in ‘‘ Harper’s 
Weekly ” for April 25, 1885. 

BAPHEIDES, PHILARETOS (successor of Bryennios as Professor in the 
Patriarchal Seminary at Chalce): a review of the ed. of Bryennios in the 
"Exudnoracrinn “AAnSera, Constant., Jan. 45, 1884. 

He is inclined to date the Did. at about the year 100. This I learn from 
the ‘‘ Theol. Literaturzeitung ” for Feb. 23, 1884 (No. IV. fol. 104). 


THE DIDACHE LITERATURE. 148 


II.—GerRMAN ΕΡΙΤΙΟΝΒ, TRANSLATIONS, AND DISCUSSIONS. 


Bestmann, Dr. H. J.: Geschichte der christlichen Sitte. Theil. 11. 
Nordlingen, 1885, pp. 186-153. 

The Did. was written at Antioch soon after the destruction of Jerusalem 
and issued as a church programme by the Jewish-Christian (Petrine) party 
with the view to gain the Gentile-Christian (Pauline) party (comp. Gal. ii.) 
to their conservatism, but was answered by the Hellenic brethren in the Epis- 

“tle of Barnabas with a vigorous protest against Judaism, yet with an ap- 

pended TIrenicum in matters of, practical morality. (Geistreieh, but not 
stichhaltig.)—In a notice of Harnack, in Luthardt’s ‘‘ Theol. Literaturblatt ” 
for Jan. 8, 1885 (col. 53-55), Bestmann denies that the Ded. favors an ascetic 
tendency which ultimately produced the monastic system. ‘‘The yoke of 
the Lord” (vi. 2) is not celibacy, as Ha. holds, but the ceremonial law. 

BicKELL, Guore (Pr. and Prof, in the R. Cath. University of Innsbruck): 
Die neuentdeckte ‘Lehre der Apostel” und die Liturgie. In the “ Zeitschrift 
fiir Kathol. Theologie.” Innsbruck, 1884, Jahrgang VII. Heft IT. pp. 400-412. 

Dr. B. (a convert to the Roman Cath. Church) regards the Didache as the 
source of the ‘‘ Apostolic Church Order ” (first edited in Greek by his father 
who was a Protestant), and of the seventh book of the ‘‘ Apost. Constitu- 
tions,” and puts it at the beginning of the second century, if not earlier. He 
finds in it the doctrine of purgatory (Ch. I., 5; comp. Matt. v. 26), of the dis- 
tinction between good works commanded and good works recommended 
(Ch. VI 2), and of the sacrifice of the mass (Chs. IX.. X., XIV.). In his 
article Liturgie, in the R. C.** Real-Encyclopzdie der Christ]. Alterthiimer,” 
ed. by F. X. Kraus, Freiburg i. B. 1885, p. 310 sqq., Bickell assigns the 
Did. to the end of the first century. It is not yet touched by Pauline and 
Johannean ideas (?), and is the source of Barnabas. The eucharistic prayers 
agree closely with the eulogiz of the Jewish Paschal Ritual, and enable us 
to reconstruct the liturgy as it stood between the founding of the Church and 
the age of Justin Martyr. The thankgivings in Chs. IX. and X. give the old- 
est forms of the ante-communion and post-communion prayers. 

BIELENSTEIN, Pastor Dr. A.: Warum enthilt die 415ayn τῶν bw- 
dexa ἀποστόλων nichts Lekrhaftes? Riga (Russia), 1885. Reprinted 
from the ‘‘ Mittheilungen und Nachrichten fiir die Evang. Kirche in Russ- 
land,” for Feb. and March, 1885. 8 pp. Reviewed by Dr. Th. Zahn in 
Luthardt’s ‘‘ Theolog. Literaturblatt,” Leipzig, for April 3, 1885, col. 123 sq. 

I know this brochure only from the brief notice of Zahn, who agrees with 
its answer to the question why the Did. contains no doctrines. It is on ac- 
count of its fragmentary character and immediate practical object in cate- 
chetical instruction. The words ταῦτα πάντα προειπόντες in vii. 1 refer 
to a brief address, introductory to the baptismal act, not to a long preced- 
ing instruction. The first six chapters point to the negative and positive 
baptismal vow (the dzoray7 and 6vvray7), which was no doubt connected 
with Baptism from the beginning. 

Bonwetscu, G. N. (Prof. in Dorpat): Die Prophetie im apost. und nach 
apost. Zeitalter, in Luthardt’s ‘‘ Zeitschrift,” Leipz., 1884, Heft VIII. pp 
408-423; Heft IX. 460 sqq. 


144 THE DIDACHE LITERATURE. 


He puts the Didache between 100 and 125, and explains the prophetic office. 

CassEL, Pau: Notice in ‘‘Sunem,” No. 25, 1884. 

F'RIEDBERG, Dr. Emr (Prof. in Leipzig, author of Lehrbuch des katholischess 
und evangelischen Kirchenrechts, secd. ed. Leipz. 1884): Die dlteste Ordnuny ; 
der christlichen Kirche, in the ““ Zeitschrift fiir Kirchenrecht,” xix. 4 (1884), 
pp. 408-425. (I could not procure this essay, which is probably important.) 

Funk, Εἰ, X. (Dr. and R. Cath. Prof. of Ch. Hist. in Tiibingen): Die Doc- 
trina Apostoloruwm. Inthe ‘‘ Theol. Quartalschrift,” Tiibingen, 1884, No. 
III. pp. 381-402. 

German translation and discussion. F. assigns the Did. to the first cent- 
ury and before Barnabas, and regards it as the oldest post-Aposto!ic book. 
He traces it to Egypt. In the same Quarterly for 1885, No. 1. pp. 159-167, 
Dr. Funk criticizes the editions of Hilgenfeld, Wiinsche, and Harnack. 
He rejects Hilgenfeld’s view of the Montanistic bias of the Did. He main- 
tains against Harnack the priority of the Did. over Barn. and Hermas, 
denies the identity of Pseudo-Clement and Pseudo-Ignatius, and the semi- 
Arianism of the Apost. Const., and charges Ha, with several blunders which 
show ‘‘ eine ganz auffall-nde Fliichtigkeit” (p. 167). He says nothing about 
Krawutzcky’s second paper in the same Quarterly. See below. 

Hsrnack, AbouF (Dr. and Prof. of Church History in Giessen): Die Lehre 
der zwilf Apostel nebst Untersuchungen zur dltesten Geschichte der Kirchen- 
verfassung und des Kirchenrechts (including an appendix by Oscar von Geb- 
hardt). In “Texte und Untersuchungen zur Geschichte der altchristl. 
Literatur,” herausgeg. von Oscar von Gebhardt und Ad. Harnack. Band 
II. Heft I., 1884 (July). Leipzig (J. C. Hinrichs’sche Buchhandlung). 

The Gr. text and Germ. trans. with notes, pages 70 ; Prolegomena, pages 
294. The most elaborate work on the Didache. The author directed early 
attention to it in Germany, and gave a translation of Chaps. VII.-XVI. in the 
“Theol. Literaturzeitung” for February 3, 1881. He maintains that the 
Did. was composed in Egypt between A.p. 120 and 165; that the author 
made use of Barnabas and Hermas; that one and the same writer interpolated 
the Apostolical Constitutions and the Ignatian Epistles, so that Pseudo- 
Clement and Pseudo-Ignatius are identical; and that this literary forger was 
a Syrian bishop of the semi-Arian party during the reign of Constantius, 
Comp. also ‘Theol. Literaturzeitung”’ ix. (1884) 2, 44; 3, 49-55; 14, 343- 
344; and Harnack’s letter on the baptismal question in the New York ‘“ In- 
dependent” for February 19, 1885, and printed in this book on p. 50. 

HILGENFELD, ADOLF (Dr. and Prof. in Jena): Novum Test. extra canonem 
receptum. Fasc. tv. ed. tv. aucta et emendata. Lips. (T. O. Weigel) 1884, 
pp. 87-121. 

The Greek text with critical notes and conjectural readings The same vol- 
ume contains the fragments of the Gospel according to the Hebrews, the 
Preaching and Acts of Peterand Paul. the Apocalypse of Peter, the Didascalia 
Apost., the Due Vie or Judicium Petri. Hi.cEnFretp wrote also a notice of 
the Didache in his ‘‘ Zeitschrift fiir wissenschaftl. Theologie,” Leipzig, 1884, 
pp. 866-371, a more elaborate one in the same periodical for 1885, Erstes Heft, 
pp. 73-102. He regards the Did. asa link between the Ep. of Barnabas (6. xviii. 


THE DIDACHE LITERATURE. 145 


-xx.) and the seventh book of the Apost. Const. (i.-xxi.), and assumes that it is 
in its present shape a later adaptation of the original doctrine of the Due 
Vie to the use of Montanism after the middle of the second century. He 
defends this view at length against Harnack, who maintains the unity and 
integrity of the treatise (see his notice of Hilgenfeld in the ‘Theol. Lit. 
Ztg.” for 1884, No. 14, col. 342). 

Hourzmann, H. (Dr. and Prof. in Strassburg): Die Didache und ihre Ne- 
benformen, in the “ Jahrbiicher fiir Protest. Theologie” (Leipzig) for 1885, 
Heft I. pp. 154-167. 

A critical discussion of the relation of the Didache to Barnabas, Hermas, 
the Ecclesiastical Canons of the Ap., and the seventh Book of the Apost. 
Constitutions. H. accepts Harnack’s view of the identity of Pseudo-Ignatius 
and Pseudo-Clement, who was a semi-Arian clergyman and made use of the 
Didache and the Ecclesiast. Canons, but he differs from him as regards the 
relation of the Didache to the cognate documents. He regards the Didache 
and Barnabas as two co-ordinate recensions of the allegory of the Two Ways 
or the Judicium Petri, which is lost. He also briefly reviewed Harnack’s 
book, very favorably, in the ‘‘ Deutsche Literaturzeitung,” Berlin, Oct. 4, 
1884, p. 1452, but without adding anything new. 

Krawut?zcky, ADAM (Dr. and Rom. Cath. Subregens in Breslau): Ueber die 
sog. Zuwolfapostelichre, ihre hauptsdchlichsten Quellen und thre erste Auf- 
nahme, in the ‘‘ Theol. Quartalschrift,” Tiibingen, 1884, No. IV., pp. 547-606. 

Kr. derives the Didache from the Gospel of the Hebrews, from the Due 
Vie or Judicium Petri (Rufinus, In Symb. Apost. c. xxxviii., and Jerome, De 
viris tl. ec. i.), from the Ep. of Barnabas (chs. xviil.—xx.), and the Pastor of 
Hermas, and assigns it to an Ebionite heretic at the close of the second cent- 
ury. This novel view, if proven, would materially diminish the value of the 
Didache. Ina previous article in the same Quarterly (1882, No. IIL, pp. 
433-445), Dr. Kr. had made a critical attempt to reconstruct, from the 
Apost. Church Order, the Seventh Book of the Apost. Constitutions, and 
the ‘Ep. of Barnabas, the lost book, Judicium Petri, but declines now to 
accept the Diduche as this original, although the results of his sagacious 
restoration agree substantially with the Didache as since published. He 
thinks that the seventh book of the Ap. Const. and the Latin Doctrina 
Apost., a fragment of which was published by von Gebhardt, were rectifica- 
tions of the Didiche. 

LancGEN, JosepH (Dr. and Old Catholic Professor in Bonn): Das dilteste 
christliche Kirchenbuch, in yon Sybel’s ““ Historische Zeitschrift,” Miinchen 
and Leipzig, 1885, Zweites Heft, pp. 193-214. 

The most important discovery since that of the Philosophumena in 1842. 
Bryennios has already finally disposed of several questions and suggested 
others. The Didache presupposes a state of the Church in the first century 
rather than inthe second. It is older than the Ecclesiast. Canons, older than 
Hermas, older than Barnabas (written during the reign of Nerva), and pro- 
ceeded probably from the Jewish Christian Church of Jerusalem about A.p. 
90, for the promotion of missions among the heathen. (I had reached 
similar conclusions before I saw this short but judicious paper of Dr. 


10 


146 THE DIDACHE LITERATURE. 


Langen, who is well known by his History of the Roman Church, to Leo I., 
1881, and from Leo I. to Nicolas I., 1885, 2 vols.; his History of the Zrin- 
itarian Controversy, between the Greek and Latin churches, 1876, etc.) 

Liestus, RicHaARD ADELBERT (Dr. and Prof. of Theol. in Jena): (1) A re- 
view of Bryennios’ ed. in the ‘‘ Deutsche Literaturzeitung,” ed. by M. 
Rédiger, Berlin. J ahrgang V. No. 40 (Oct. 4, 1884), p. 1449-51. 

The Did. goes far back to the first half of the second century, but is prob- 
ably a composite production. The recension of the Two Ways is older than 
any hitherto known. The eucharistic section is ‘‘ grossenthetis uralt,” but 
the baptismal direction about pouring water instead of immersion excites 
suspicion asa later interpolation. (No reason is given.) L. regrets that 
Bryennios did not use Lagarde’s ed. of the Syriac διδασκαλία, which seems 
to be the basis of the first six books of the Apost. Const. 

(2) In his more recent notice of Harnack’s book, in Zarncke’s ‘‘ Liter. Cen- 
tralblatt,” Jan. 24, 1885, No. V. (signed YW), Lipsius agrees with Harnack in 
his view of the age between 140-165, but doubts the Egyptian origin, and 
denies the use of the Gospel of John in the eucharistic prayers. The ‘‘ vine 
of David ” (ix. 2), has nothing to do with John xv. 1, but is the Church con- 
secrated by the blood of the Son of David (‘‘ die durch das Bundes-Blut des 
Davidssohnes geweihte éxnAnoia”). He incidentally rejects Krawutzcky’s 
recent hypothesis as quite unfortunate (‘‘ ganz ungliicklich”’). 

(8) In a notice of Zahn’s Suppl. Clem. in the same paper, No. VIII. (Feb, 
14, 1885, p. 233), Lipsius agrees with Zahn against Harnack, that the Did. is 
independent of Barnabas, but supposes that both drew from an older source, 
an unknown catechetical book on the Two Ways. He thinks that the Did. 
will long occupy the attention of scholars. 

Luruarpt, C. E. (Dr. and Prof. of Theol. in Leipzig): ‘ Zeitschrift fiir 
kirchliche Wissenschaft und kirchliches Leben.” Leipzig, 1884. Heft IIL., 
139-141. Reprint of the Greek text. 

ΝΊΒΒΟΗΙ, J.: Review of Bryennios in ‘‘ Lit. Handweiser” (R. C.), Mainz, 
1884 No. 18. ν 

ῬΕΤΕΒΒῈΝ (Pastor in Rellingen): Die Lehre der zié’f Apostel.  Mit- 
theilungen tuber den handschriftlichen Fund des Metropoliten Philotheos 
Bryennios und Bemerkungen zu demselben. Flensburg, 1884, 15 pages. 

Wunscus, Aue. (Lic. Dr.): Lehre der zwilf Apostel. Nach der Ausgabe 
des Metropoliten Philotheos Bryennios. Mit Beifiigung des Urtextes, nebst 
Einleitung und Noten ins Deutsche itbertragen. Leipzig (Otto Schulze), 
1884, 34 pages. The second edition of the same year is slightly improved, 
but not enlarged. 

Zaun, THEOD. (Prof. of Theol. in Erlangen): Forschungen zur Geschichte 
des N. T.-lichen Kanons und der altkirchl. Lit. Erlangen (Deichert), 1884, 
Theil III. (Supplementum Clementinum), pp. 278-819. Comp. also his review 
of Harnack’s work in Luthardt’s ‘‘ Theologisches Literaturblatt,” Nos. 26 
and 28, Leipzig, June 27 and July 11, 1884. 

Dr. Zahn, one of the best patristic scholars of the age, assigns to the Did. 
its historic position in the post-Apostolic literature as originating in Egypt 
between A.D. 80-130. In the review of Harnack (which is unjustly unfavor- 


THE DIDACHE LITERATURE. 147 


able), he suggests several piausible emendations of the text and explains 
difficult passages (as the wvdrypioy ποόμικόν, ch. xi.), in substantial agree- 
ment with Bryennios against Harnack. 

Z6cKLER, O. (Dr. and Prof. of Theol. in Greifswald): Die L. der 12 Ap. 
In his ‘‘ Evang. Kirchenzeitung,” Greifswald, 1884, Nos. 18 and 33. 


IIL.—EncuisH Epitions, TRANSLATIONS, AND DISCUSSIONS. 


Avpis, W. E.: notice of several editions of the Dd. (by Bryennios, 
Wiinsche, Harnack, Farrar, Hitchcock and Brown, and Hilgenfeld), in 
**The Dublin Review” (Rom. Cath.) for Oct. 1884, pp. 442-450. 

A. speaks enthusiastically of the interest and importance of this discovery. 
He prefers the Did. ‘‘tc all other remains of the age which followed that of 
the Apostles.” It is marvellously complete, and gives a perfectly accurate 
picture of the ecclesiastical discipline and constitution of the first half of 
the second century. It is acompendium of Apostolic teaching, a ‘‘ Summa ” 
accepted by Christians in a.p. 140, but represents a state of things which had 
died out in the greater part of the Church. It was probably written in Hgypt. 
It may be compared to the cathedral of St. Magnus in the capital of the Ork- 
neys, which witnesses at this day the survival of the Norman architecture 
in that remote district long after it had ceased in England. The reviewer 
speaks highly of Harnack’s book (he seems not to have seen Bryiennios’), and 
of Farrar’s translation. 

De Romestiy, H., M.A. (Incumbent of Freeland, and Rural Dean): The 
Teaching of the Twelve Apostles (416. τ. 605, Aw). The Greek Text with 
Introduction, Translation, Notes, and Illustrative Passages. Parker & Co., 
Oxford and London, 1884 (Oct.), 118 pages. 

A very neat and handy little book for the use of students (in uniform style 
with Heurtley’s De Fide et Symbolo, Waterland’s Athanasian Creed, The 
Canons of the Church, St. Gregory’s Pastoral Rule, etc.). It contains, aftera 
brief introduction, the illustrative passages from Scripture, Barnabas, Her- 
mas, the Ecclesiastical Canons, and Apostolical Constitutions, the Didache, 
in Greek and English with a few notes, and an index of the most noticeable 
words and phrases which occur in the Did. The writer has mostly used 
Bryennios and Harnack, but puts the book much earlier. ‘*It may well be 
the oldest Christian writing after the books of the New Testament, perhaps 
even earlier than most of them” (p. 6). As to the locality, he hesitates be- 
tween Asia Minor and Egypt. 

Farrar, Dr. Frepertc W. (Archdeacon of Westminster): 7616 Teaching 
of the Apostles. In ‘*The Contemporary Review” for May, 1884 (London), 
pp. 698-706. Two articles by the same in ‘“‘The Expositor,” ed. by Rev. 
Samuel Cox, London (Hodder and Stoughton), May, 1884, pp. 374-392, and 
August, 1884, pp. 81-91. 

In ‘‘The Cont. Rev.,” Dr. Farrar gives a translation with brief notes. In 
the first article of ‘‘ The Expos.,” he discusses the character and age of the 
Didache, which he assigns to about a.p. 100, prior to the Ep. of Barnabas 
and the Pastor of Hermas. « In the second article, he treats of the bearing of 


148 THE DIDACHE LITERATURE. 


“ΠῊ 9 Teaching” on the Canon, and shows that the author was, like James, 
much influenced by the Sapiential literature of the Hebrews, that he certainly 
knew the Gospel of Matthew, probably also Luke, and possibly some other 
writings of the New ‘Testament, as Romans and Thessalonians, though there 


is no positive evidence that he was acquainted either with Paul or John.. 


‘*The object of the writer,” he concludes (p. 89), ‘‘ was very limited, and if 
he wrote either as a member of some smali community or in some remote 
district, it is quite possible that Gospels and Epistles which were current in 
Italy, Egypt, and in Asia Minor, might not yet have fallen into his hands. 
The dissemination of all the sacred books was perhaps less rapid than we 
sometimes imagine, and we have abundant evidence that some of them only 
won their way slowly into general recognition.” 

Gorpon, ALEXANDER: Teaching of the Twelve Apostles, in the ‘*Modern 
Review” for July, 1884, pp. 446-480, with a postscript in the Oct. No. pp. 
563-769. 

The 416. τ. ‘Avo6r. spoken of by Athanasius must have been a much 
shorter treatise answering to the measurement of Nicephorus, but was 
probably the basis of the Jerusalem MS. of Leo. The germ of the work is the 
third pentecostal sermon of Peter, Acts, ii. 40-42: ‘Be ye saved from this 
crooked |crookedness is used by Barnabas of the Way of Death] generation. 
Then they that received his word were baptized .. . And they were steadfastly 
adhering to the teaching of the Apostics,” ete. The Did. is younger than 
the Barnabas Ep. proper, but older than the Barnabas Appendix on the Two 
Ways (chs. xvii.-xx.); younger than Hermas, who is opposed to a stated 
maintenance of the Prophets, while the Didachographer ‘‘ with his shrewd 
sense” corrects him. The Didache then is a compilation which Gordon thus 
stratifies: ‘‘ First comes the Two Ways antithesis, in its simplest form, as 
in the Epitome; on the one hand, the two-fold precept, Love God and thy 
neighbor, this being the finger-post of the Way of Life; on the other hand, 
a negative rendering of the golden rule, Do not to another what thou 
wouldst not wish for thyself, this being the finger-post of the Way of Death. 
Secondly comes, from the Sermon on the Mount, and from the Shepherd as 
corrected, a commentary on the Way of Life. Thirdly, the parallel with the 
Epitome is resumed, in the words: “ΝΟΥ͂ a second commandment of the teach- 
ing;’ and it is remarkable that what the Epitome gives as its expanded com- 
ment on the negative precept, is here presented as an alternative Version of the 
Way of Life. Fourthly, yet another of comment on the Way of Life is given, 
containing the rules about education and slaves, etc., unknown to the Hpit- 
ome ; atthe close is amarked sign of late workmanship, ἐν éxxAnOtia 
for ‘in church.’ Lastly comes an account of the Way of Death, the proto- 
type of that in the Barnabas appendix, unless we prefer to consider it as 
derived by both Teaching and Appendix from a common document.” The 
second part or ‘‘ the churchmanship section ” is likewise a compilation, but 
older than the Apost. Const. with some traces of Western and probably of 
Ebionitic origin. It will be seen from this abstract that Gordon some- 
what anticipated the views of Krawutzcky’s second paper. 

Hayman, Rev. H., D.D. (R. C.), in the ‘‘ Dublin Review,” No. XXV. Jan., 


OE Es 


4 


THE DIDACHE LITERATURE. , 149 


1885, pp. 91-106. He divides the Did., like Hilgenfeld (without naming 
him), in two parts at Ch. VII., but assigns it to the region of Thessalonica, 
where the Epistles to the Thessalonians were known. 

H.,E. L. [Rev. Epwarp Lee Hicks, Rector of Tenny Compton, late 
Fellow and Tutor of Corpus Christi College, Oxford]: Art. in the ““ Guard- 
ian ” for June 25th, 1884. 

An elaborate comparison, sentence by sentence, of the Didache with Bar- 
nabas, showing his inferiority in clearness of thought, vigor of language, 
and lucidity of arrangement, and his indebtedness to the Didache as the 
earlier document. 

Licurroot, J. B. (Bishop of Durham), a brief but suggestive notice in a 
paper on Results of recent Historical and Topographical Research upon the 
Old and New Testament Scriptures, read at the Carlisle Church Congress, 
Sept.-Oct., 1884. Published in the ‘Official Report,” pp. 286-232, and 
reprinted as revised in ‘‘ The Expositor,” Jan,, 1885, pp. 1-11. 

He dates the Didache ‘‘ with most English and some German critics, some- 
where between A.D. 80-110,” and assigns it, ‘‘ with some probability,” to 
Alexandria. He says: ‘‘Its interest and importance have far exceeded our 
highest expectations . . . Its chief value consists in the light it throws on the 
condition of the infant church.’ Remembering that the whole work occupies 
a little more than six octavo pages, we are surprised at the amount of 
testimony—certainly much more than we had any right to expect—which it 
bears to the Canon of the New Testament.” 

Piuwmer, Rey. Aurrep, D.D. (Master of University College, Durham), in 
““ΠῊ6 Churchman,” London, for July, 1884, pp. 274, 275. 

A valuable note showing the connection of the Did. with the writings of 
St. John, 

Ropertson, Rey, A., in the ‘‘ Durham University Journal,” for February, 
1884, gave the first notice of the Did, in England. 

SPENCE, CANON (Vicar of 5. Pancras, London): The Teaching of the 
Twelve Apostles; 4ιδαχηῃ τῶν δωδεκπα ᾽᾿Αἀποόδτόλων. A 
translation with Notes and Excursus Illustrative of the ““ Teaching,” and 
the Greek Text. London (James Nisbet & Co.), 1885, pp. 188. 

Translation with notes first, the Greek text at theend. Nine Excursuses 
on the early history of the Did., the source and authorship (which is as- 
cribed, p. 95, to Bishop Symeon of Jerusalem, the successor of James), its 
testimony to the Canon, the Apostles, Prophets, Bishops and Deacons, and a 
timely sermon on ‘‘The Old Paths,” preached, June 22, 1881, by the Canon 
in St. Paul’s Cathedral. He calls the Did. “A writing immeasurably infe- 
rior in heart-moving eloquence to the Epistle of St. James, and yet full of 
beauty and dignity,” which ‘‘ possesses a charm peculiarly its own, giving 
us a unique picture of the Christian society of the first days, with its special 
dangers and sublime hopes and sacramental safeguards, with its leaders and 
teachers still sharing in those spiritual gifts which . . . had not yet exhausted 
their divine influence” (p. 100). 

Taytor, Rev. C.: A lately discovered document, possibly of the first cent- 
ury, entitled “The Teaching of the Twelve Apostles, with illustrations 


150 THE DIDACHE LITERATURE. 


from the Talmud. Two Lectures delivered (not yet published) at the Royal 
Institution, London, after Easter, 1885. 

V., E. [Epmunp VrenaBLes, Canon of Lincoln Cathedral]: The Teach- 
ings of the Apostles, in ‘‘The British Quarterly Review” for April, 1885, 
London (Hodder and Stoughton), pp. 383-370. 

An elaborate review of Bryennios, Hilgenfeld, Harnack, Wiinsche, De 
Romestin, Spence, and Lightfoot, concurring in Lightfoot’s conclusions as 
to the value, character, time and place of composition. He regards (p. 
869) the Did. as ‘‘ the most remarkable addition to our knowledge of the 
sub-Apostolic age made since the publication of the editio princeps of St. 
Clement in 1633, the value of which cannot be too highly estimated. If its 
revelations are startling and unexpected, such as are calculated to disturb pre- 
conceived views on some points of considerable importance, it all tie more 
deserves, and we are sure will receive. patient investigation and unprejudiced 
consideration from all who deserve the name of theologians and scholars. If 
it should turn out that it will compel us to give up some cherished con- 
victions and accept some unwelcome conclusions, we may be thankful to be 
delivered from error, even at the cost of some pain. ‘The full bearing of the 
discovery is as yet by no means fully appreciated. Much has yet to be done 
in studying it in connection with the remains of the contemporary Christian 
literature, scanty and fragmentary, alas! but still most precious.” The 
author thinks that the Did. was written by a Jewish Christian of the milder 
and more conciliatory type, prcbably a Hellenist, possibly in Egypt, before 
the close of the first century. It is older than Barnabas and Hermas. The 
original source of all may have been an oral tradition on the Two Ways, 
used in catechetical instruction, quoted from memory. (This reminds one 
of Gieseler’s Traditions-Hypothese for the solution of the Synoptical Gospel 
problem.) 

‘* WESTMINSTER REVIEW ” (ultra-liberal) for Jan,, 1885, pp. 206-209. 

A brief notice of several books on the Did., which the writer thinks is very 
much over-estimated. It is ‘‘a sort of church catechism, intensely Jewish.” 
The doctrine of the Two Ways is traced to ‘‘the duplex organization of the 
human brain” and the dualism of Ormazd and Ahriman. ‘‘Jesus of Naz- 
areth was ever harping (sic!) on the same Jewish theme.” The ‘golden 
rule had long been the property of mankind before Christians were heard of” 
(but only in its negutive form). 

Worpswortu, Joun (Prof. of Theol. at Oxford): Christian Life, Ritual, 
and Discipline at the Close of the first Century. In ‘‘ The Guardian,” Lon- 
don, March 19, 1884. Supplement. 

_J. W. gives a summary of the contents of each chapter, with a version of 
the more important passages, and brief notes. He assigns the book to the 
last years of the first century or the beginning of the second, and suggests 
‘some church of Greece or Macedonia” (Corinth, or Athens, er Philippi), 
as the place of composition.—Several articles by various Anglican writers 
appeared on the Did. in subsequent numbers of the ‘‘Guardian” for 
1884. Among these must be mentioned those of Dr. Sadler (June 4th) and 
EK. L. H. (June 25th). See H. 


— “ 


THE DIDACHE LITERATURE. 151 


Brief notices by anonymous writers in “The Church Quarterly Review” 
(London) for April, 1884, pp. 2138-217; in ‘‘ The Foreign Church Chroni- 
cle and Review” (Rivingtons, London), for June 2, 1884, pp, 92-98 and 
112-116 (translation and notice); by Boass in the ‘‘ The Academy,” April 19, 
1884; Prof. Stokes in ‘‘ The Contemp. Rev.,” April, 1884; May, 1885; etc. 


IV.—AMERICAN EDITIONS AND WORKS. 


BryEnnios Manuscript, Three pages of the, reproduced by Photography 
for the Johns Hopkins University, Baltimore. Publication Agency of the 
Johns Hopkins University, April, 1885. 

Only 125 copies were printed. Preface by President Ὁ). C. Gilman. three 
pages of photographs procured by Rey. Charles R. Hale, D.D., Baltimore, 
through official letters of introduction to the Patriarch of Jerusalem, Jan. 
31, 1885, and three pages of explanation by Prof. J. Rendel Harris. The 
photographs include parts of Barnabas and Clement, the beginning of the 
Did., catalogue of Old Testament Books, and last page of the Jerusalem MS. 
Prof. Harris states that he has verified by calculation the scribe’s statement 
that the proper number of the Indiction is 9 in the first nine months of the 
year 1056, and that the eleventh of June was a Tuesday in that year. 

CRAVEN, Rey. Dr. E. R. (of Newark, N. J.): article in “ Journal of Chris- 
tian Philosophy.” See ‘‘ Teaching,” etc. 

FirzGERALD, J.: Teaching of the Twelve Apostles. New York (John Β. 
Alden), 1884. 

The Greek text and English translation, and an introductory note of two 
pages, dated April 2, 1884. 

GARDINER, Dr. FREpeRIC (Prof. in the Berkely Divinity School, Middle- 
town,Ct.), and Mr. C.C. Camp: The recently discovered Apostolic Manuscript. 

A translation, published first in the New York ‘‘ Churchman,” March 29, 
1884, and separately as a pamphlet, New York (James Pott & Co), 1884 (26 
small pages). 

Hau, E. Epwin: Teaching of the Twelve Apostles. In ‘‘ The New Eng- 
lander,” vol. vii. July, 1884, pp. 544-560. 

A Comparison with the Coptic Canons, as translated in Bunsen’s Hippolytus 
and his Age, vol. ii. 

Hatt, Isaac H., and Naprer, JoHn T.: Translation in ‘‘Sunday School 
Times,” Philadelphia, 1884, April 5 and 12. ᾿ 

The translation (as Dr. H. Clay Trumbull, ed. of the “5. 5. Times,” in- 
formed me by letter, April 16, 1885) is the joint production of the two gentle- 
men named; each having taken one-half, and both going over the whole 
together. See also Dr. Hall’s art. in the ‘‘ Journal of Christian Philosophy,” 
quoted sub ‘Teaching ;” and his review of Hitchcock and Brown, and 
Spence in the ‘‘ Independent,” for April 16, 1885. 

Hircucock, Roswett D., and Brown, Francis (Drs. and Professors in 
Union Theol. Seminary, New York). 416. τ. 6@6.’Az. Teaching of the 
Twelve Apostles. Recently discovered and published by Philotheos Bryennios, 
Metropolitan of Nicomedia. Edited with a Translation, Introduction, and 


152 THE DIDACHE LITERATURE. 


Notes. New York: Charles Scribner’s Sons, 1884. Pages vi. 37. A new 
edition revised and greatly enlarged. N. Y. 1885. cxv. and 85 pages. 

The first edition was issued a few days after the arrival of the first copy of 
the edition of Bryennios from Constantinople, via Leipzig, and had the un- — 
precedented sale of nearly eight thousand copies in a few months. It was, 
however, prepared, as the writers say, ‘‘in great haste (March 17-25), in order 
to give speedy circulation to Bryennios’ great discovery.” The new edition 
was published March 25, 1885, with learned Prolegomena by Prof. Brown, 
(cxv. pages), a revision of the translation, pp. 2-29, by both editors, and 
valuable explanatory notes by Prof. Hitchcock, pp. 31-64, to which is 
added an Appendix by Prof. Schaff, pp. 65-77. Among the special feat- 
ures the editors (Preface, p. iv) point out the discussions on the integrity 
of the text, the relations between the Did. and kindred documents, with 
translations of these and of Krawutzcky’s reproduction of ‘‘the Two 
Ways,” on the peculiarities of the Greek Codex, the printed texts, and the 
recent literature. Dr. Hitchcock has also paid special attention to the 
vocabulary of the Did. as compared with that of the New Testament and 
the Septuagint. ; 

Lincoty, Heman (Prof. in Newton Theolog. Institution, Mass.): a notice 

-in the ‘‘ Bibliotheca Sacra” (now published at Oberlin, Ohio, formerly at 
Andover) for July, 1884, pp. 590-594. 

Lone Pror, J.C.: Sources of the Teaching, in the ‘‘ Baptist Quarterly,” 
July—Sept., 1884. 

Puts the Did. as iate as or later than the Apost. Const., ὦ, 6. in the fourth 
century. Impossible. 

Potwin, Lemuet 8. (Prof. in Adelbert College, Cleveland, Ohio): The 
Vocabulary of the ““ Teaching of the Apostles.” In the ** Bibliotheca Sacra,” 
for Oct., 1884, pp. 800-817. 

P. gives an alphabetical list of the words of the Did. that are not found 
in the N. T., with explanatory notes and references, compares the vocabulary 
of the Did. with that of Barnabas, and concludes that the last chapters of 
B, are a confused amplification of the first five chapters of the Did. 

Scuarr, Philip: The Oldest Church Manual, ete. New York, May, 1885. 
See note at the end of this chapter. 

STARBUCK, Rey. ©. C., and Smyru, Prof. Eepert C., D.D.. (Prof. of 
Church History in Andover Theol. Seminary): Teaching cf the Twelve 
Apostles. Translation and Synopsis of the Introduction of Bryennios. In 
the ‘‘ Andover Review ” for April, 1884. ; 

This article appeared almost simultaneously with the edition of Profs, Hitch- 
cock and Brown, and likewise had a very large circulation. 

Smytu, Eesert C.: Baptism in the “ Teaching” and in early Christian 
Art. In the ‘“‘ Andover Review” for May, 1884, pp. 5383-547. 

TEACHING OF THE TWELVE ApostLes. eat and Translation together with 
Critical and Illustrative Papers by Eminent Scholars. Reproduced from 
“The Journal of Christian Philosophy.” New York (ed. and publ. by J. A. 
Paine, 30 Bible House), April, 1884. 84 pages. 

Contents: Gr. text and trsl. by S. Srannorr Orris ; Genuineness, Priority, 

. 


THE DIDACHE LITERATURE. 153 


Source and Value of the Teaching, by J. Renpet Harris; Phraseology by 
Isaac H. Hatt; Comments by ELiszAn R. CRAVEN. 


V.—FRENCH EDITIONS AND DISCUSSIONS. 


Bonet-Mavry, Gaston (Prof. in the Faculté de Théologie Protestante in 
Paris): La doctrine des douze apétres, Paris (Fischbacher, 88 rue de Seine) 
1884, 36 pages. 

A good French translation with critical and historical notes, first published 
in the ““ Critique philosophique ” and “ Critique religieuse.” Assigns the book 
to Egypt between 160 and 190, and agrees with Hilgenfeld that it has a Mon- 
tanistic coloring. He sums up the result on page 36as follows: ‘‘ C'est ainsi 
que nous nous représentons lcs destinées de ce petit livre qui, dés son appari- 
tion, a été salué par les acclamations des exégétes et des historiens, comme un 
témoin vénérable de V Eglise du second siécle.... Pour nous, @ accord avec 
Mgr. Bryennios, et MM. Harnack et Hilgenfeld, nous conservons a la 
Didaché une plaec Chonneur entre le pasteur @ Hermas et les Homélics Clém- 
entines. Hlie nous offre, en son ensemble, un monument authentique de ce 
christianism essenticllement moral, qui éclate dans des Ewangiles synoptiques 
_ et sétait conscrvé au scin des juded —chrétiens d’ Egypte et de Palestine.” 

Ducuesne, Abbé Lovts, notice in ‘‘ Bulletin Critique,” Paris, 1884, Nos. 
5, 17. 19. Massebieau says: ‘‘ un court et bon article.” 

MASSEBIEAU, L. (Prof. in the Faculty of Protest. Theol. in Paris): L’en- 
seignement des douze apdtres, Paris (Ernest Leroux), 1884, 36 pages [from 
“‘Revue de |’Hist. des Religions,” Sept.—Oct., 1884]. Also: Communica- 
tions sur la Didaché, in ‘‘ Témoignage ” of 7 février, 1885. 

He briefly but ably discusses the contents of the Did. and assigns it to 
Rome at the end of the first century (p. 35). He well states the relation be- 
tween the Did. and Barnabas (p. 16): ““ L’épitre de Barnabas qu’on situe en 
général dla fin du premier siéele contient dans ses chapitres XVIL-XXI. 
une description des deux voices, relativement courte, et qui coincide presque en- 
tiérment avec des passages de notre premiere partie. On a contesté, il est vrai 
Vauthenticité de ces derniers chapitres de Vépitre, mais les témoignages de 
Clément d’ Alexandrie et d’Origéne sont suffisamment rassurants ἃ cet égard. 
Ici, dans la description de la premiere voie Vordre que nous connaissons est 
bouleversé. On dirait que les phrases se succédent au hasard. Ainsi les 
passages relatifs a la deuxiéme table de la loi sont jetés loin les uns des autres 
sans qwun puisse savoir pourquoi. Il est impossible @admettre que Vau- 
teur de la Didaché, pour réaliser quelques parties de son plan si régulier, ait 
glané oa et la dans ces chapitres de Barnabas quelques phrascs ou parties de 
phrases si étrangement disposées. On comprend, au contraire, que Pauteur 
de Vépitre de Barnabas désirant aprés tant dallégories donner quelques legons 
de morale pratique, et passant ainsi comme il le dit dune autre sorte @ enseigne- 
ment, pressé d ailleurs Wen finir, se soit servé de lambeaux Wun autre écrit 
qui lui restaient dans la mémoire et les ait mélés ὦ sa prose comme ils lui ve- 
naient ἃ Pesprit.” 


154 THE DIDACHE LITERATURE. 


Maratea, S.: Les origines de Vépiscopat, in the ‘‘ Revue de théologie,” 
Montauban, July—-Sept., 1884. 

Ménieoz, E.: Several articles in the Lutheran journal, ‘* Le Témoignage,” 
Paris, 1884, 23 février (une découverte importante) ; 1 mars (les origines de 
Vépiscopat) ; 8 mars (les parasites dans Véglise primitive) ; 15 mars (le chemin 
de la vie) ; 29 mars (les choses finales) ; 5 jouillet (agape) ; 1885, 3 janvier 
(une nouvelle étude sur la Didaché) ; 28 mars (Le caractére de la Did.); 4 
avril (La doctrine relig. de la Did.) ; 11 avril (La Did. et Vinterprétation du 
NV. ΤῊ); 18 avril (La date de la Did.) ; 25 avril (Les indices de la haute 
antiquité de la Did.). M. assigns the Did. to 80-100. The first six chapters 
are not a manual of religious instruction, but a liturgical exhortation to lead 
a Christian life addressed to proselytes at the moment of their Baptism. 
“Ce qu'on a pris pour un résumé de la religion chrétienne, n’est autre chose 
qu une exhortation ἃ mener une vie digne du chrétien, adressée au prosélyte 
au moment du baptéme.” Mars 28, 1885, p. 100. In this way Ménégoz ex- 
plains the absence of dogmatic instruction. 

Moura tt, E. De.: L’enseignement des douzes apotres, in ‘‘ Revue de théologie 
et de philosophie” for May, 1884, pp. 278-291. 

R&VILLE, JEAN: Une importante découverte, in ‘‘ La Rennaissance,” for 
Febr. 29, 1884. 

SABATIER, PauL (ancien éléve de la Faculté de théologic protestante de 
Paris, pasteur ἃ Véglise Saint Nicolas ἃ Strasbourg, Alsace): La Didaché, 
in the “ Eglise libre,” 1884, Nos. 11-18. The same: Ζιδαχὴ τῶν 1" ἀπεό- 
τόλων. La Didaché ou Venseignement des douze apotres. Texte grec re- 
trouvé par Mgr. Philotheos Bryernios, métropolitain de Nicomédie publié 
pour la premiere fois en France avec un commentaire et des notes. Paris 
(libr. Fischbacher), 1885. 165 pages. 

Unfortunately I did not receive this book till to-day (May 9), after this 
Ch. was already set in type. But I can add the table of contents and state 
the result of a cursory inspection. I. Introduction, bibliography, and the 
Greek text of the Did. for the first time reprinted in France. II. French 
translation of the Did. Il. Eight historical and critical studies on the 
Catecheticai section, on Baptism, on Fasting and Prayer, on the Eucharist, 
on the Spiritual Gifts and ecclesiastical Offices, on Deacons and Bishops, on 
the last things, on the Date and Origin of the Did. Sab. assigns it to Syria 
and to the middle of the first century: ‘(Nous whesitons pas ἃ fair remonter 
la Did. au milieu du premier siécle, avant les grandes courses missionaires de 
Paul.” The author is well acquainted with the literature on the subject, 
but was misinformed that the Didaché was telegraphed to America (p. 5). 
The book is the most important contribution in the French language. He 
informs me by letter, April 27, 1885, that a new edition is already called for. 
It is remarkable that the Protestants of France are far ahead of their Roman 
Catholic countrymen in the interest they have taken in this discovery, and 
that the principal works on the Did. have proceeded from the new Protestant 
Theological School of Paris. 


THE DIDACHE LITERATURE. gS) 


‘VI.—Epitions anp Discussions In DutcH, Norweciay, 
DANISH, AND SWEDISH. 


BERGGREN, J. E.: Om den nyligen dterfunna skriften, ‘‘ De tolf apost- 
-larnes lira.” In “Teologisk Tidsskrift grundad af A. F. Beckman, etc. 
Upsala, 1884, Tredje Haftet, pp. 200-206. 

A Swedish translation of the Did. with a brief introduction. 

Caspart, C, P. (Dr. and Prof. of Theology in Christiania) : Den aeldste 
Kircheordning, in ‘‘ Luthersk Ugeskrift,” Lordag, June 14 and 21, 1884, 
Nos. 24 and 25. A Norwegian journal of the Lutheran Church. 

Translation and Notes. Dr. C., well known by his antiquarian researches 
on the baptismal creeds, etc., asserts the priority of the Did. over the Ep. of 
Barnabas, and regards it as a Judeo-Christian (but not Ebionite) production 
of Palestine, written before A.p, 120, probably before 100. He notes the 
silence respecting doctrines, in which respect the Did. resembles the Epistle 
of James. The Did. is literally built upon the Gospel of Matthew. 

Hetvec, Fr.: Mra Airkens Oldtid. In ‘“ Dansk Kirketidende,” 1884, 
Nos. 24 and 25. 

Danish translation and Notes, H. dates the Did. from about time of 
Justin Martyr. 

Pauussen, A. 8.: Ht igenfundet Skrift fra Kirkens dildste Tider. In 
‘‘Theologisk Tidsskrift for den danske Folkekirke.” B, 1. H. 4 pp. 576- 
589. Kobenhavn, 1884. 

A translation with notes. Paulssen holds that the Did. is older than Bar- 
nabas, and was written shortly after the Apostolic period, at all events in 
the first half of the 2d century. Paulssen uses the silence of Chap. VII. 
respecting the Apostles’ Creed as an argument against the Grundtvigian 
theory that the Apostles’ Creed as well as the Lord’s Prayer was taught by 
the Lord himself, and that their reception, along with Baptism, constitute 
the condition of salvation. 

Prins, J. J.: Bryennios 416. τ. ὃ. ἀπ. Ecodice Hierosolymitano, nune 
Constantinopolitano, nupperrime primum cdita. In usum studicse juventu- 
tis repetit. udg. Bat. (Εἰ. J. Brill), 1884, 16 pages. 

Roxpam, Thomas: Den apostoliske Troesbekjen. In ‘‘ Theol. Tids. f. ἃ. 
danske Folkekirke.” Kobenhayn. B. 11]. H. 1, pp. 127-180. 

Varmine, C.: De tolv apostics lerdom. Et skrift fra det andet Kristelige 
arhundrede, oversat. Kobenhavn, 1884, 35 pages. 

‘* Theologisk Tidsskrift for den ev. luth. Kirke i Norge” (Christiania), New 
Series, X., 1834, I. Greek text, reprinted from Bryennios. 


Note on the Fac-similes in this Work. 


The fac-similes of the Jerusalem MS. on pp. 6 and 7, and the picture of the 
Jerusalem Monastery facing the first chapter, were obtained for the author 
by influential friends in Constantinople last summer, but not without dif- 
ficulty. A few extracts from a letter dated Constantinople, July 1, 1884, 
will interest the reader. 


156 THE DIDACHE LITERATURE. 


«‘When Dr. W. informed me of your desire to have a photograph of the 
first and last pages of the 4z6a@y7, and consulted me as to the means of 
accomplishing it, I was very doubtful of success. It was concluded, how- 
ever, that Dr. W., accompanied by an English clerical friend well known 
for his interest in the Greeks, should visit the Monastery of the Jerusalem 
Patriarchate in Stamboul, and. if possible, obtain the permission for me to 
come privately, at some convenient time, and take the photograph. 

“They went and were courteously received, and it was agreed that I 
should go at 10 o’clock on Thursday. I went accompanied only by one of 
our Senior Class, a Greek. Wewere politely received, and, after some delay, 
escorted to the Library. The representative of the Jerusalem Patriarch (the 
Archimandrite Polycarp) asked the Librarian for the MS., and, taking it in 
his hands, turned to the first page of the last leaf, put a piece of white paper 
under it, and, with another piece of white paper, covered the preceding page, 
and then said to me, ‘ Now it is ready for youto copy.’ I asked, ‘Why have 
you chosen this page rather than some other?’ He replied, ‘ Because this is 
the most important page of the book. It contains the subscription of the 
copyist and the date at which it was finished.’ I looked at it and read: 
‘ Finished in the month of June—year 6564, by the hand of Leon, the notary 
and sinner.’ I asked what the upper portion (five and a half lines) was. I 
was told they were the concluding lines of.the Teaching. I saw and 
deciphered the last words, ἔρρωδϑε εἰς τέλος ἐν ὑπομονγὶ Ἰησοῦ Χρι- 
ὅτου. I was ποῦ familiar with the Teaching. 1 had no copy of it, and had 
never had the book in my hands more than an hour, and that more for a 
cursory examination of the Introductory and Historical Notes of Bryennios 
than anything else. So I was quite ready to believe the statement; besides, 
I had no reason whatever for disbelieving or being suspicious after once the 
permission had been given for me to take acopy. 1 asked, ‘ What is this 
below the subscription and date (the lower two-thirds of the page)?’ I was told 
it was some addition in the form of a note or comment from the same hand, 
There was an evident disinclination to allow me to handle or examine the 
MS., which I understood simply as the usual jealousy in guarding such 
treasures. I had a definite object before me: the securing of a photograph, 
The room was dark. Objection was made to taking the MS. out of the room. 
I finally succeeded in getting it into the vestibule just outside the door, 
where the light from a window would fall upon it. A young Deacon was 
told to hold it before my instrument, which I had unpacked and set up, but 
I induced them to allow him to place it on the sill of a window opening into 
an inner room, and fasten it with a piece of string, which I furnished from 
my pocket, to the iron gratings. This was all done without my having 
touched the precious volume with my hands. 


“1 exposed my plates in duplicate (in case of accident), enveloped my dark . 


slide in its covering, and then for the first time, my work being finished, I 


took hold of the book, untied its fastenings, and carefully carried it into the — 


inner room and with thanks placed it in the hands of the Librarian. I had 
been intending all the time to ask the favor of a half-hour’s perusal of the 
MS. after my work was finished; but overhearing a remark of one of the 


- 


THE DIDACHE LITERATURE. 157 


aged monks present, I had a benevolent impulse. I said to them, I have one 
plate more with me which I would like to place at your service in case there 
is anything which you would like to have photographed. They were greatly 
pleased, and said they had for a long time wished for a view of their premises. 
So I found a window in a neighboring house from which I got a nice view. 
Then I hurried off to take the steamer for home. Friday I developed my 
plates, printed off a proof or two, and left them to soak in the water over 
night. Saturday Dr. W. was anxious to get his letter off to you, so I took 
the two proofs out of the water, hastily dried them and gave them to him to 
send to you with my compliments, and simply telling him what I was told 
as to the contents of the page copied. . . . During the week I printed off 
two or three more copies, and sent one of them to the English friend who 
accompanied Dr. W. in his visit to the Monastery. After a week had 
elapsed he wrote me a note that he was sorry to be unable to find upon the 
page any portion of the ‘ Teaching.’ This startled me and set me to work 
investigating the matter. 1 found upon examining the Greek edition of the 
διδαχῇ published here last year that the subscription and the genealogical 
addition on the lower part of the page were there given on the last page of 
the Introduction, but no mention was made anywhere of the five and a half 
lines at the top, and that strictly speaking there was no part of the διδα χή 
in the photographic copy. I informed Dr. W. of my disappointment in this 
and of my intention at my earliest convenience to try again. This was on 
Friday. I had examinations to attend to until this morning, Tuesday; so 
this morning I took an early start accompanied by an associate. Prof. Gros- 
venor, and went again to the Library with some little misgiving, but full of 
hope that by means of a conciliatory present of several copies of nice photo- 
graphs of the Library and School such a friendly footing wouid be gained 
that I could get just what I wanted, and what that was I knew pretty well, 
because I had in the last four days read and pretty well digested the 
‘ Teaching.’ 

‘“‘ We were, I may say, cordially received by the Librarian, but when the 
Superior came in I saw by his countenance that trouble was in store for us, 
To make a long story short, nearly an hour’s argument, remonstrance and 
entreaty failed to make any impression upon him. He would not allow a 
page of the ‘Teaching’ to be copied. His argument, so far as he argued, 
was that what I had already was a part of the ‘Teaching,’ that it was the 
essential part, the proof of its genuineness, ete. etc. After long discussion 
I came away not at all settled in my mind as to the exact reasons for the 
refusal. The election of a Patriarch of Constantinople is to take place next 
week. The Archbishop Philotheos (Bryennios) is a prominent candidate. I 
have an impression that these Jerusalem people are not of his party. Many 
other theories have presented themselves to my mind. One thing I am quite 
convinced of, that in promising the permission to photograph there was no 
intention to give any other than the page selected, and had I insisted on 
examining for myself and copying some other page than the one offered, the 

- volume would have quickly been put back into its drawer and we should 
have got nothing. As it is, we have the last page but one of the volume in 


158 THE DIDACHE LITERATURE. 


which the 676ayy is found and a fair specimen of the chirography and style 
of the whole work, called in Europe ‘ The Jerusalem Manuscript,’ but which 
these monks now for the sake of justifying their position call the διδαχῇ, 
although it contains 7 treatises and on 120 pages of vellum, of which the 
‘Teaching’ only fills four. : 

“61 shall, after some time, try and bring some other influences to bear upon 
our monastic friends, and if possible will yet try to get what you want. In 
the meantime please accept my personal salutations, and the assurance of 
my readiness to oblige you in any way in my power. 

“Ῥ, S.—You will be perhaps interested in the View of the Library. The 
monks are standing in front of the Library, and in the doorway (rather 
deeply shaded by the trunk of the tree) may be seen the Librarian holding 
the MS. in his hand. The large building in the background is a magnificent 
building just erected for the Greek National School through the munificence 
of some rich patriotic Greeks of this city. In the picture the monks are 


looking towards the Golden Horn and Pera, 7. 6., to the N. E.” 
* # # 


I afterwards (August, 1884) secured a photograph of the page which con- 
tains the first four lines of the Didache. The same photographs were sub- 
sequently (Jan. 31, 1885) obtained by Rev. Dr. Hale. See above, p. 151. 


THE DOCUMENTS. 


1. Tae Dracut. Greek and English, with Comments. 
II. A Latin FRAGMENT OF THE DipacHe. With a Critical Essay. 
III. Tur EpistLeE oF BARNABAS. Greek and English. 
IV. Tue SHEPHERD OF HeRMAsS. Greek and English. 
V. THe AposToLicaAL CuurcH ORDER. Greek and English. 
VI. Tue ApostToticAL CuuRcH ORDER from the Coptic. English Version. 
VII. Tae Sevento Book or THE APOSTOLICAL CoNSTITUTIONS. Greek and 
English. 
A Letter and Communication from Metropolitan ΒΕΥΕΝΝΙΟΒ 


ae 


J τον Kira 


" i 
Mra Pine nes 
yp ea 
᾽ 
: 
; 
Swen 
᾿ 
t 
Ἵ 
᾿ 


TEACHING OF THE TWELVE APOSTLES. 161 


DOCUMENT 1. 
THE DIDACHE IN GREEK AND ENGLISH. 
With Explanatory Notes. 


THE Greek text is an exact reprint of the editio princeps 
of Bryennios. The textual emendations and conjectures are 
given in the notes. The Jerusalem MS. has no divisions into 
chapters and verses. Bryennios has divided the book judiciously 
‘into sixteen chapters. The divisions into verses or lines 
differ in various editions. Instead of adding to the confusion, 
I have adopted the convenient versicular arrangement of Prof. 
Harnack, which is followed also by Krawutzcky and De 
Romestin, and is likely to prevail. I have added the chapter 
headings, textual emendations, and Scripture references. 

The explanatory foot-notes should be used in connection 
with the preceding discussions. It is but just to say in 
advance, that most of the Biblical and Patristic parallels which 
have since been quoted from book to book (often without the 
least acknowledgment) were already pointed out by the 
learned discoverer and first editor, who was thoroughly 
equipped for his task. 

The different writers are quoted with the following ab-— 
breviations : 


Br. = Bryennios. (Greek.) 
Ha. = Harnack. (German.) 
Hi. = Hilgenfeld. Do. 
W. = Winsche. Do. 


A= Zahn. Do. 

τ ἧς ΞΞΞ Harrar. (English). 

R. = De Romestin. Do. 

Sp. = Spence. Do. 

J. W. = John Wordsworth. Do. 

Fi. = Fitzgerald. (American.) 
G. = Gardiner. Do. 

Η. & B. = Hitchcock ἃ Brown. Do. 

H. & N. = Hall & Napier. Do. 


11 


162 DOCUMENT L 


ΟΣ ΞΞ Orns, 1: (American. ) 
St. = Starbuck. Do. 

B.-M. = Bonet-Maury. (French.) 
Ma. = Massebieau. Do. 
Sa. = Sabatier. Do. 


Ca. = Caspari. (Norwegian.) 


For the titles see Lit. in Ch. XX XIII 


OT ACA: XT TEACHING 
ΤΩΝ OF THE 


POARKA  AMOZ TOA DON. TWELVE APOSTLES. 


Aidayn Κυρίου διὰ τῶν The Teaching of the Lord 
δώδεκα ἀποστόλων τοῖς ἔθϑ- by the Twelve Apostles to 
VEOL. the Gentiles. 

Κεφ. α΄. Cuap. I. 


THE Two Ways. THE Way OF LIFE. 


1. Ὁδοὶ δύο εἰσί, μία τῆς 1. Thereare two Ways, one — 


' ΝΌΤΕΒ TO CHAPTER I. 


THe TiTLte.—The larger title is probably the original one, the shorter an 
abridgment. Theclause to the Gentiles, indicates the Jewish Christian origin. 
The writer means to give the teaching of the Lord himself in his Gospel, 
at least in the first six chapters, which repeat substantially the Sermon 
on the Mount. In subsequent quotations the title is still more abridged by 
the omission of Twelve, for the sake of convenience, or in justice to Paul 
(who, however, is not by that designation excluded from the Apostolate 
any more than in Acts vi. 2; 1 Cor. xv.5; Rev. xxi. 14). The title is 
derived from Acts ii. 42 (δόσαν δέ προσπαρτεροῦντες TH διδαχῇ τῶν 
ἀποότόλων καὶ TH κοινωνίᾳ, TH κλάδει TOD ἄρτου καὶ ταῖς 
προδευχαὶς), and Matt. xxviii. 19 (καϑητεύσατε πάντα τ ἀ' ἔ 8 ν ἡ). 
The book is called by Athanasius (Zp. Fest. 89): διδαχὴ παλουμένῃ 
τῶν ἀποδόλων (the so-called D. of the Apostles; implying that it 
isnot strictly apostolical or canonical, but ecclesiastical only and apocryphal) ; 
by Nicephorus (Stichometria): διδαχὴ τῶν ἀποστόλων : but by 
Eusebius with a slight difference (H. £. iii. 25): τῶν ἀποστόλων ai 
λεγόμεναι 616 ay at (the so-called Doctrines of the Ap.) and by Pseudo- 
Cyprian (De Aleatoribus) : Doctrine Apostolorum. Rufinus mentions like- 
wise a Doctrina Apostolorum among the ecclesiastical books, and one called 
Due Vie or Judicium Petri, which is probably identical with the first 
six chapters, or may be a still earlier lost document of similar character. 
See Ch. X. p. 18 sq. and Ch. XXX. 

Ver. 1 and 2. Scripture parallels on the Two Ways: Matt. vii. 18, 14; 


FS ins 


TEACHING OF THE TWELVE APOSTLES. 163 


Bons καὶ pia τοῦ ϑανάτου" of Life and one of Death ;* 
διαφορὼ δὲ πολλὴ μεταξὺ τῶν but there is a great difference 
δύο ὁδῶν, between the two Ways. 

_ 2. Ἡ μὲν οὖν ὁδὸς τῆς δωῆς 23. Now the Way of Life is 
ἔστιν αὕτη: πρῶτον, aya- this: First, Thou shalt love 
πήσεις τὸν Θεὸν τὸν zomoav- God who made thee; sec- 


* Jer. xxi. 8. Comp. Deut. xxx. 15, 16, 19; Matt, vii. 13, 14. 


Deut. xxx. 19; Jer. xxi. 8., 2 Pet. ii. 2. Post-Apostolic parallels : Ep. Bar- 
nabe, ch. xvii: “There are two Ways of teaching and authority, the Way of 
Light and the Way of Darkness ; but there is a great difference between the two 
Ways.” Ch. xix.: ‘‘ Now the Way of Light is this... thow shalt love Him 
who made thee . . . thou shalt love thy neighbor above thy soul.” Pastor 
Herme, Mand. vi. 1, 2: ‘‘ The way of righteousness is straight, but that 
of unrighteousness is crooked . . . There are two angels with a man, one 
of righteousness, and the other of iniquity.” The Testaments of the Twelve 
Patriarchs, a Jewish Christian book (ed. Migne, in ‘“ Patrol. Gr.” ii. col. 
1120): ‘“‘God gave to the children of men two Ways . . . of good and evil” 
(δύο ὁδοὺς ἔδωπεν ὁ ϑεὸς τοῖς υἱοὶς ἀνθρώπων, δύο διαβούλια 
καὶ δυο πράξεις, καὶ δύο τόπους καὶ δύο TéAH.. ὁδοὶ δύο, πα- 
λοῦ καὶ καξοῦ). Apost. Church Order, cap iv.: ‘John said, ‘ “here are 
two Ways, one of life and one of death,’” etc. Apost. Constitutions, vii. 
1 (ed. Ueltzen, p. 160 ; Lagarde, p. 197): ‘‘ We say, There are two Ways, 
one of Life and one of Death; but there is no comparison between the 
two, for the difference is great, or rather they are entirely separate ; and the 
Way of Life is that of nature, but the Way of Death was afterwards intro- 
duced, as it is not according to the mind of God but from the scheme of the 
adversary.” The pseudo-Clementine Homilies, v. 7 (Dressel’s ed. p. 177), 
likewise speak of two Ways, the broad Way of the lost and the narrow Way 
of the saved (ἡ τῶν ἀπολλυμένων ὁδὸς πλατεῖα xa? ὁμαλωταάτῃ.... ἡ 
δὲ τῶν σωζομένων στενῆ μὲν καὶ τραχεῖα), With evident’ referee to 
Matt. vii. 18, 14. Clement of Alexandria (Strom. v. 5) says: ‘‘ The Gos- 
pel [Matt. vii. 18, 14] proposes two Ways, as do likewise the Apostles [prob- 
ably the Didache], and all the Prophets (Jer. xxi. 8). They call the one 
narrow and circumscribed (6revynrv καὶ τεϑλιμμένην), which is hemmed in 
according to the commandments and prohibitions, and the opposite one, 
which leads to destruction, broad and roomy (πλατεῖαν καὶ εὐρίχωρονὶ, 
open to pleasures and wrath.” (Strom.v. 5, in Migne’s ed. ii. col. 54). 

2. Thou shalt love God who made thee.| Barnabas and the Apost. Ch. Or- 
der add the important clause : ‘‘ Thou shalt glorify Him who redeemed thee 
from death.” The omission is no trace of Ebionitic hostility to the doctrine 
of the atonement (Krawutzcky). but due to the priority and greater simplic- 
ity of the Did. So is also the omission of ‘‘from thy whole heart.” (Ap. 
Ch. Ord.) 

2. And ail things.] The negative form of the golden rule. So also in 


164 


, ’ \ 
τὰ σε δεύτερον, Tov πλη- 
/ / 
Glov σου ὡς σεαυτον" παν- 
A, O82 »\ ἐς \ , 
ta δὲ οσα ἕαν ϑελησῃς μη yi- 
Neue \ 
νεσϑαί σοι, καὶ Gv ἀλλῷ μὴ 
ποίει. 
I? ~ i ς 
8. Tovrwyv δὲ τῶν λογῶν 7 
΄ > “ 2 
didayn ἔστιν αὐτὴ" Evio- 
γεῖτε τοὺς παταρωμένους 
᾿ς ᾿ , ς 
ὑμῖν nat πρόσεύχεσϑε ὑπὲρ 
τῶν ἐχϑρῶν ὑμῶν, νηστεύετε 
δὲ ὑπὲρ τῶν διωκόντων ὑμᾶς: 
ποία yap χαρις, ἐὰν ἀγαπᾶτε 
᾽ 
τοὺς ἀγαπῶντας ὑμᾶς; οὐχὶ 
καὶ τὰ ἔϑνη τὸ αὐτὸ ποιοῦ - 
σιν; ὑμεῖς δὲ ἀγαπᾶτε τους 
a = ᾽ ἐν 
μισοῦντας ὑμᾶς nal οὐχ ἕξετε 
> , 
ἔχϑρον. 


᾿ΦῬΟΟΌΜΕΝΤ TI. 


ondly, thy neighbor as thy- 
self ;* and all things whatso- 
ever thou wouldst not have 
done to thee, neither do thou 
to another.” 

3. Now the teaching of 
these [two] words [cf the 
Lord] is this : Bless those who 
curse you, and pray for your 
encmies,° and fast for those 
who persecute you ; for what 
thank is there if ye love those 
who love you? Do not even 
the Gentiles the same?* But 
love ye those who hate you, 
and ye shall not have an 
enemy. 


4. ἀπέχου τῶν σαρκιμῶν 4. Abstain from fleshly and 
nat σωματικῶν ὃ ἐπιθυμιῶν. phodily [worldly]° lusts. If 


*Matt. xxii. 37, 39. 
“Comp. Matt. v. 48; Luke vi. 27, 28. 
Saleen ah ial 


»Comp. Matt. vii. 12 
4Comp. Matt. v. 46; Luke vi. 32. 


; Luke vi. 31. 


ἃ κοσμικῶν, Br. W. F. H. & B. Sp. Sa.; but ¢wyzarix@r is retained by 


Hi. Ha. R. 


Const. Ap. vii. 1; in Tobit iv. 15; in the Talmud (as coming from the 
renowned Hillel : ‘‘ Do not to thy neighbor what is disagreeable to thee”) ; 
in Buddhist and Chinese ethics, and among the Stoics (*‘ guod tibi fieri non 
vis, alterit ne feceris”). Matthew (vii. 12) and Luke (vi. 31) give the posi- 
tive form, which is much stronger. There is a great difference between 
doing no harm and doing good. The former is consistent with extreme sel- 
fishness. 

3. Fast for them.|] A post-scriptural addition, which may be as innocent 
as prayer for our enemies, or may contain the germ of a doctrinal error. 
Spence : *‘ Probably an oral tradition of the Master’s words.” Ha. quotes a 
parallel passage of unknown authorship from Origen, Hom. in Lev. x. : 
“* Invenimus in quodam libello ab apostolis dictum: ‘ Beatus est qui etiam 
jejunat pro eo ut alat pauperem.’” Epiphanius (Her. lxx. 11) quotes from 
the Apost. Constitutions : ‘‘ When they (the Jews) feast, ye shall fast and 
mourn for them.” 

3. Ye shall not have an enemy.| Love conquers enmity and turns even foes 
into friends. A beautiful sentiment. A similar idea in 1 Pet. iii. 18. Sp. 
again conjectures here an oral tradition of Christ’s sayings. 


TEACHING OF THE TWELVE APOSTLES. 


Eav τις σοι δῷ ῥαπισμα εἰς 
τὴν δεξιὼν σιαγόνα, στρέψον 
αὐτῷ καὶ τὴν ἄλλην, καὶ ἔσῃ 
τέλειος" ἐὰν ,ἀγγαρεύσῃ σέ 
τις μίλιον ἕν, ὕπαγε μετ᾽ αὐ- 
τοῦ δύο: éav ἄρῃ τις τὸ ἐμά- 
τιόν σου, δὸς αὐτῷ καὶ τὸν 
χιτῶνα" ἐὰν “λάβῃ τις ἀπὸ 
σοῦ τὸ σόν, μὴ ἀπαίτει: οὐδὲ 
γὰρ δύνασαι. 


Oe Παντὶ τῷ αἰτοῦντί σὲ δέ- 
δου, καὶ μὴ ἀπαίτει" πᾶσι γὰρ 
ϑέλει δίδοσθαι ὃ πατὴρ ἔπ 
τῶν ἰδίων χαρισμάτων. Ma- 
κπάριος ὁ διδους κατὰ THY ἐν- 


® Matt. v. 39; Luke vi. 29. 
© Matt. v. 41. 
*Luke v. 30; Comp. Matt. v. 42. 


165 


any one give thee a blow on 
the right cheek turn to him 
the other also,* and thou 
shalt be perfect.” If any one 
press thee to go with him one 
mile, go with him two;° if 
any one take away thy cloak, 
give him also thy tunic ;° if 
any one take from thee what 
is thine, ask it not back,” 
as indeed thou canst not. 

5. Give to every one that 
asketh thee, and ask not 
back,’ for the Father wills 
that from our own blessings 
we should give to all. Blessed 


>Comp. Matt. v. 48; xix. 21. 
4Matt. v. 40; Luke vi. 29. 
‘Luke vi. 39. 


4. δωματικῶν.} So the MS. Br.: 


TO χειρόγραφον 
~ a] . ‘ , ~ ~ 
μῶν, ὃ οὐδὲν διαφέρει τοῦ GAPHKLUDY. 


ἔχει δωματηι- 
He adopts κοσμιηῶν, 


worldly, and quotes 1 Pet. ii. 11 (ἀπέχεσϑαι τῶν GapuNLtKHaY ἐπιϑυ- 


μιῶν) ; Tit. ii. 12 (τὰς noduixas ἐπιϑυμίαΞς) 3 2 


Clem. ad Cor. xvii. 


. . ~ ~ > ~ ee 
(απὸ τῶν ποόμι ὦν ἐπιϑυμιῶνγ; Const. Ap. Const. vii. 2. 


réiezos.| _Comp. Ch. vi. 2; 
to Matt. v. 48; xix. 21. 
from ordinary virtue. 


Xs KV ee: 
The germ of the doctrine of perfection, as distinct 


Probably with reference 


ayy apevoo,| A word of Persian origin, which occurs Matt.v. 41; xxvii. 32; 


Mark, xv. 21. 


It is the technical term for pressing men and beasts into pub- 


lic service for transmission of royal messages and for military purposes—a 


matter very obnoxious to the Jews. 
ἱμάτιον... 


of Luke yi. 29: 


The KE. V. translates it compel. 
. χιτῶνα. The Did. follows here the more natural order 
‘From Him that taketh away thy cloke [the outer gar- 


ment, mantle], withhold not thy coat [the inner garment, tunic] also;” while 


Matt. v. 40, reads: 
cloke also.” 
οὐδὲ yap δύνασαι. 


“ἜΤ any one.. 


. take away thy coat, let him have thy 


‘¢Thou canst not even do so,” if thou wouldest, 


because a Christian ought not to use force, or go to law before Gentile 


courts. 1 Cor. -vi. 1. 


Const. Ap. vii. 2. 


As astatement of the mere fact that forcible resist- 
ance to a stronger one is useless, it would be trivial. 
essarily a different reading: καίπερ δυνάμεν os. 


Ha. suggests unnec- 
The clause is omitted in 


166 


, ᾽ - / > 
toAnv: aS@os yap eri’ 
2 » / . 
ovat τῷ λαμβανοντι" εἰ μὲν 
γὰρ χρείαν ἔχων λαμβανειῖ 
115, ἀϑῷῶος ἑσταῖι ὃ δὲ μὴ 
, “ f , 
χρείαν ἔχων δῶσει δίκην, 1va- 
, ἧς bls A " / 3 
τι ENaBe.. ἈΝ BIG LT eV 
συνοχῇ δὲ γενόμενος ἐξετασ- 
, τ’ 2) 
ϑήσεται περὶ ὧν ἔπραξε, καὶ 
end 2 ee 
οὐκ EGEAEVGETAL EXETLEV μέχρις 


DOCUMENT I. 


is he that gives according to 
the commandment, for he is 
guiltless. Woe to him that 
receives ; for if any one re- 
ceives, having necd, he shall 
be guiltless, but he that has 
not necd shall give account, 
why he received and for 
what purpose, and coming 


οὗ ἀποδῷ τὸν ἔσχατον πο- 
/ 
OPavrtny. 


into distress he shall be 
strictly examined concern- 
ing his deeds, and he shall 
not come out thence till 
he have paid the last far- 
thing. 


*Tya τὶ, Hi. Ha. 


* Matt. v. 26. 


5. Blessed is he, etc.] Comp. Acts xx. 35: ‘‘It is more blessed to give than 
to receive.” Hermas (J/and. ii.): ‘‘ Give to all, for God wishes his gifts to 
be shared by all” (πᾶσιν δίδου: πᾶσιν yap ὁ Seds δίδοόξαι Θέλει 
ἐπ τῶν ἐδίων δωρημάτων). Quoted by Br,; see Funk’s Patr. Ap. i. 390, 

According to the commandment.] of the Lord, Comp, Matt. v. 7, 42; 
Rom. xii. 8. 

ἐϑῷος], unpunished, innocent (from a priv. and Se, penalty); only 
twice in theN.T. Matt. xxvii. 4 (αἶμα ἀϑᾧον, where, however, Westcott 
and Hort read aia δίκαιον) and ver. 24, where Pilate says, “1 am 
innocent of the blood of this righteous man.” Also in the Sept., Deut. 
xxvii. 25; Jer. xxvi. 15; Hermas, Mand. i.: ὁ οὖν δίδους ἀϑῷος ἐστιν. 
The Ap. Ch. O. omits it. 

Woe to him that receives.| Alms without needing them. 2 Thess. iii. 
10: ‘If any one will not work, neither let him eat.” Ap. Const, iv. 3: 
«Woe to those who have, and who receive in hypocrisy, or are able to 
support themselves, and wish to receive from others; for both of them shall 
give account to the Lerd God in the day of judgment.” 

Till he have paid the last farthing.| Farthing (xodpavrns=quadrans, 
i. ὁ. a quarter of an ass) is the smallest denomination*of coin and indicates 
that the debt will be exacted to the last balance. This passage, like Matt. 
v.26, on which it is based, has been interpreted by Roman Catholics as 
referring to the future state and containing the germ of the doctrine of pur- 
gatory (as afterwards developed by Augustin and Pope Gregory I.). Mat- 
thew has prison (φυλαπή) for distress, συνοχή, Which occurs Luke, 
xxi, 25; 2 Cor. i. 1, and may here mean imprisonment. H. and Br.: “" under 
confinement;” H. and N.: ‘Into straits (confinement) ;” Sp.: ‘‘in sore 
straits.” 


TEACHING OF THE TWELVE AFOSTLES. 167 


6. ‘AlAa@ καὶ περὶ τούτου δὲξ 6. But concerning this also 
εἴρηται: ἱδρωτατωΐξ ἡ ἐλεη- it hath been said, ‘ Let thine 
μοσύνη Gov εἰς TAS χεῖρας Gov, alms sweat (drop like sweat) 
μέχρις 1 av γνῷς τίνι δῷ. into tuy hands till thou know 

to whom thou shouldst give.” 


Keg. fi. Cuap. II. 


THE SECOND GREAT COMMANDMENT. 
WARNING AGAINST Gross SINS. 


1. Δευτέρα δὲ ἐντολῆ, tHs 1. And the second com- 
O10 ayns: mandment of the Teaching 
. is : 
* 67, (truly), Br., &. + idp@oaro, Br, Ha. Η. & B. Sp.; ἐδρυδάτω, Hi. 
t μέχρις, B., &e., or μέχρι, so long as, until. 


6. idpwrarw.j An error of the scribe. Br. corrects ἐδρωσάτω (from 
idpow, to sweat, to perspire). Hi. conjectures ἐδρυσάτω (from idpvea, to 
setile, to fix), and explains (p. 104): ‘‘Collocet misericordia tua stipem in 
manibus tuis.” Contrary to e7s. Zahn proposes μῆ δραχϑήτω, ‘nicht soll 
(mit der Faust) gepackt (und festgehalten) werden dein Almosen in deinen 
Hinden bis du weisst, wem du geben solist.” This would give the opposite 
sense and encourage promiscuous almsgiving, but the emendation is forced 
and inconsistent with εἰς. The verb i5pom is classical, and the noun idpws, 
sweat, occurs Luke xxii. 44. Potwin suggests ἑερωτάτη, sacrosancta, to 
get out of ‘‘ the sweat ” and toil of the sentence. 

Let thine alms drop like sweat into thy hand.| The meaning is, keep your 
money in your hands, until it makes them sweat. A curious passage quoted 
as Scripture (e/oyraz), from oral tradition, or an unknown apocryphal 
book, or some living Prophet. <A similar sentence, however, occurs in Ec- 
clesiasticus, xii. 1-6 (ἐὼν εὖ ποιῇς, γνῶϑι τίνι ποιεῖς, x. τ. Δ.). Assum- 
ing the reading of the MS. as amended by Br., the sentence is a warning 
against indiscriminate and injudicious almsgiving, and shows that the 
author of the Did. did not understand the commands of the Sermon on 
the Mount in a strictly literal sense; otherwise he would contradict what he 
said in the preceding lines. The Ap. Const. (vii. 2) omit the passage. 
The abuse of promiscuous charity by -idlers and impostors led to the practice 
of giving alms through the bishop, who would inquire into the merits of | 
each case. See the note of Br. who quotes a passage from Justin M. to this 
effect. 
Notes ON CHAPTER II. 

This chapter is an expansion of the commandments of the second table of 
- the Decalogue with reference to prevailing heathen vices. It contains 
twenty-five points of warning. The first ten refer to the commandments of 
the second table, the rest mostly to sins of the tongue, especially to those 
against charity. (Ha. and R.) In the specification of the commandments 
‘the author seems to have had Rom. xiii. 9 before him: ‘‘ For this, Thou 


168 DOCUMENT 1. 


Pea Θὺ “φονεύσεις, οὐ μοιχεύ- 2. Thou shalt not Κ1]]." 
σεις, οὐ παιδοφϑορήσεις, οὐ Thou shalt not commit adul- 
TOPVEVOELS, ov Ἠπλέψεις, οὐ pa- tery ;” thou shalt not corrupt 
VEVOELS, οὐ φαρμαπεύσεις boys; thou shalt not commit 
ov φονεύσεις τέκνον ἐν pSo- fornication, Thou shalt not 


“Wop oe, 118} ΒΕ aes Wee 


shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou 
shalt not covet, and if there be any other commandment, it is summed up 
in this word, namely, Thou shalt love thy neighbor as thyself.” 

2. οὐ παιδοφϑορήσεις.) παιδοφϑορέω, to seduce boys, to commit pede- 
rasty, is not used in the N. T., nor in the Sept., but by Barnabas, Justin 
M., Ap. Const., Clement of Alex. (quoted by Bryennios), and in classical 
writers. An unnatural and revolting vice very prevalent among the heathen, 
even among the best classes in Greece, but severely condemned by the Mosaic 
law, as an abomination punishable with death, Lev. xviii. 22; xx. 18, and 
by Paul, Rom. i. 27; 1 Cor. vi. 9; 1 Tim. i. 10 (‘‘ abusers of themselves with 
men”). 

ov πορνεύσεις.) Fornication and concubinage were not considered sin- 
ful among the heathen. Adultery was condemned, but only as an interfer- 
ence with the rights of a freeman. 

ov μαγεύσεις, x,t. Δ] The practice of magic and enchantments is con- 
demned, Ex. xxii. 18 ; Lev. xix. 26; xx. 6; Deut. xviii. 11, 12; Gal. v. 20; 
comp. Rey. ix. 21 ; xviii. 23; xxi. 8; xxii. 15. The verb μαγεύω is used 
Acts vili.9; μαγεία or uayia, Acts viii. 11; wayos in the sense of sorcerer, 
Acts xiii. 6,8. @apuanxeve is classical and used in the Sept. The N. T. 
has the nouns φαρμακεία and mpapuanos. 

Thou shalt not procure abortion, nor shalt thou kill the new-born child.} 
Against the fearful crime of infanticide in all its forms Christianity raised 
its indignant protest through Justin Martyr, Tertullian, Lactantius, and 
syrodical legislation. A council of Ancyra, 314 (can. xxi.; see Fulton’s 
Index Can. p. 209) imposes ten years’ penance upon women who “ commit 
fornication and destroy that which they have conceived, or who are employed 
in making drugs for abortion.” The exposure of poor or sickly children by 
parents was very general and was approved, for the public interest, even by 
Plato, Aristotle, and Seneca, Gibbon-says (Decline and Fall, ch. xliv.): 
*«The Roman Empire was stained with the blood of infants, till such mur- 
ders were included, by Valentinian and his colleagues, in the letter and 
spirit of the Cornelian law. The lessons of jurisprudence and Christianity 
had been inefficient to eradicate this inhuman practice, till their gentle 
influence was fortified by the terrors of capital punishment.” See my 
Church Hist. ii. 860 ; iii. 114. For γεννηθέντα in the MS. Br. sub- 
stitutes yevvySév (conceived, begotten, comp. Matt. i. 20). He quotes a 
parallel passage from the apocryphal book of Wisdom xii. 5 ‘‘ the unmerci- 
ful murderers of their children” (τέκνων φονέας αἀνελεήμον αΞ). PS ope 
in the sense of abortion occurs in Barnabas, Clement of Alex., and Ap. Const. | 


TEACHING OF THE TWELVE APOSTLES. 169 


pa, οὐδὲ γεννηθέντα azox- steal.* Thou shalt not use 

reveis. Οὐκ éxiSvpnoes ta witchcraft; thou shalt not 

τοῦ πλησίον. practice sorcery. ‘Thou shalt 
not procure abortion, nor 
shalt thou kill the new-born 
child. Thou shalt not covet 
thy neighbor’s goods.” 


3. Οὐκ ἐπιορκήσεις, οὐ φευ- 3. Thou shalt not forswear 
δομαρτυρήσεις, οὐ ᾿πκαπολογή- thyself.°. Thou shalt not 
σεις, οὐ [LV NOMANN GELS. bear false witness? Thou 


shalt not speak evil; thou 
shalt not bear malice. 

4. Οὐκ ἔσῃ διγνώμων οὐδὲ 4. Thou shalt not be 
δίγλωσσος. παγὶς γὰρ Sa- double-minded nor double- 
vatou ἡ διγλωσσία. tongued; for duplicity of 

tongue is a snare of death. 

5. Οὐκ ἔσται ὁ λόγος σοὺ 5, Thy speech shall not be 


ΕΙΣ Sore; 15. BH eee 17. 
“Matt. ve oo: Φ Ηπ τς 18. 


Ἐγεννη δὲν; B. Hi. Ha. W. H. & B. Sp. 


3. οὐ κακολογήσδεις, x.T.A.] Fa.: thou shalt not speak evil, nor cher- 
ish a grudge. H.and B.: ‘‘Thou shalt not revile, thou shalt not be revengeful.” 
nanorAoyéc occurs repeatedly in the Sept. and the N. T.; μνησιπακέῳ, to 
remember past injuries, is classic and used in the Sept. for different He- 
brew words (see Trommius), but not in the N. T. Br. and Sp. quote a parallel 
from the Testaments of the Twelve Patriarchs (Zabulon, 8): ‘‘ My children, 
be ye devoid of malice (a@uv76ixax01) and love one another, and do not each 
of you be careful to mark your brother’s badness (xaxiav), for this breaks 
up unity and scatters to the winds all idea of kinship, and harasses the soul, 
for the malicious man (“v767xaxos) has no bowels of compassion.” Sp. 
remarks : ‘‘ The special features which distinguished the sect of the Naza- 
renes, gentleness, benevolence, kindness, characterize both these early Chris- 
tian writings ” (the Did. and the Testaments of the 12 Patr.). 

4, οὐ" ἕσῃ O1yv.] διγναίμων (δίψν μος) and δίγλωσσος (SiyAwrros) 
are classic, the latter in the primary linguistic sense (bilingual ; hence 
δίνλωσόος as a noun, an interpreter). The former is not biblical, but 
δίγλωσσος in the moral sense (deceitful, speaking one thing and meaning 
another) occurs in the Sept., Prov. xi. 13; Sirach v. 9, 14; xxvii. 18, and 
δίλογ os (double-tongued) in 1 Tim. iii. 8. 

61yA@ooia.| Not found in the dictionaries, classical or biblical, but 
easily coined from the adjective. Barn. uses it ch. xix. 7. 

5. μεμεστωμένος πραξει.}] Fa.: filled with fact. St.: filled with deed. 


170 DOCUMENT I. 


φευδη, οὐ κενός, ἀλλὰ μεμεσ- 
τωμέγνος πράδει. 
6. Οὐκ ἔσῃ πλεονέκτης οὐδὲ 


ὥρπαξ οὐδὲ ὑποπριτηὴ οὐδὲ 


κα Οὐ 1) οὐδὲ ὑπερήφανος. 
Οὐ λήψῃ βουλὴν πονηρὰν πα- 
Ta τοῦ πλησίον σου. 


ἢ. Οὐ μισήσεις πάντα ἄν- 
ϑρῶπον, ἀλλὰ οὺς μὲν ἐλέγ- 
Ges, περὶ δὲ ὧν προσευξῃ, 
οὺς δὲ ἀγαπήσεις ὑπὲρ τὴν 
φυχήν σου. 


Κεφ. γ΄. 


» ? 
1. Τέμνον μου, φεῦγε amo 


false, nor vain, but fulfilled 
by deed. 

6. Thou shalt not be coy- 
etous, nor rapacious, nor a 
hypocrite, nor malignant, 
nor haughty. Thou shalt 
not take evil counsel against 
thy neighbor. 

ἡ. Thou shalt ποῦ: hate 
any one, but some thou shalt 
rebuke* and for some thou 
shalt pray, and some thou 
shalt love above thine own 
soul (or, life). 


Cuap. ITI. 


WARNING AGAINST LIGHTER SINS. 


1. My child, flee from every 


« Lev. xix. 17. 


R.: filled by deed. Ha.: 


μεστὴ ἐλέους). 
Jas. 1. 22 

6. ἅρπαξ. R.: an extortioner. 
called Avot ἅρπαγ εξ. 


ὑπερήφαν ο5] Fa.: 


erfiillt mit That. 
μεμεστωμιέν or); Rom, xv. 14 (μεσϑοὶ AyaSw@ovrvns) ; 
For the sentiment comp. Matt. xxiii. 3; 1 John, iii. 18; 


In 1 Cor. v. 
compares also Clemens Rom. 1 Cor. xxxy. 
overweening. Sp.: proud. 


Comp. Acts, ii. 18 (vAevuovs 
Jas. 11]. 17 (Copia 


In Matt. vii. 15 the false Prophets are 
10, 11 wAeovéntrns—aprat. Br. 


It occurs Luke i. 51; 


Rom. 1. 80; 2 Tim. iii. 2; Jas. iv. 6; 1 Pet. v. 5; and the noun, ὑπερή- 


gavia in Mark vii. 22. 


ov λήψῃ, x. t.A.] The same warning in Barn. xix. 3. 


ἡ. οὐ μισήσεις πάντα. A common Hebraism for οὐδείς. no one. An’ 
indication of the Hebrew origin of the writer. 


Barn. xix. 11 changed this 


sentence into ες τέλος μισήσεις τὸν πονηρόν (Satan, the evil one, is 


meant ; otherwise it would be unchristian). 


Comp. Jude 22: ‘*On some 


have mercy who are in doubt (or, while they dispute with you) ; and some 
save, snatching them out of the fire ; and on some have mercy with fear.” 


ὑπὲρ THY ψυχήν δου]. 
than thy own life. 


H. and B., O. 


Not: for thy soul’s good. Barn. xix. 5: ἀγαπήσεις 
τὸν πλησίον Gov ὑπὲρ THY ψυχήν Gov. 


: above thy life. H.andN.: more 


For the idea comp. Phil. ii. 30 


(‘‘hazarding his life” for others) ; Rev. xii. 11 (‘‘they loved not their life 


even unto death’’). 


Notes on Cuaprter III. 
Ch. III. contains as it were a second Decalogue against more refined sins 


ὦ 


TEACHING OF THE TWELVE APOSTLES. 


παντὸς πονηροῦ καὶ απὸ παν- 
τὸς ὁμοίου αὐτοῦ. 

2. Μὴ γίνου opyiios:* ὅδη- 
γεῖ γὰρ ἡ ὀργὴ πρὸς τὸν φό- 
γον" μηδὲ δηλωτηὴς μηδὲ ἕρισ- 
T1HOS μηδὲ ϑυμιπκός' ex yap 
τούτων ἁπάντων φόνοι γεν-- 
νῶνται. 


171 


evil, and from every thing 
that is like unto it.* » 

2. Be not prone to anger, 
for anger leadeth to murder; 
nor given to party spirit, nor 
contentious, nor quick-tem- 
pered (or, passionate); for 
from all these things mur- 


ders are generated. 
3. My child, be not lust- 


3. Τέκνον pov, μὴ γίνου 


* ὀρχίλος, Br. “Comp. 1 Thess. v. 22. 


and passions of the heart which lead to the grosser sins of deed, as anger to 
murder, lust to adultery, superstition to idolatry, lying to theft. Herein is 
seen the superiority of the gospel ethics over the law. For the idea com- 
pare Matt. v. 28; 2 Pet. ii. 14; Jas. 1.14, 15. 

1. The affectionate address, ‘‘ my child,” occurs five times in this ch.. and 
again once in ch. iv., and ‘‘ children” in ch, v. Used in the same spiritual 
sense in the Brovarks t {1 8. 25 5 11. 1. δἰ). in Sirach (i. F'n. 15 £4 pay, 1. 
23, etc.), and in the N. T. (Gal. iv. 19 ; 1 John, ii. 1, 12 ; ili. 7, etc.). See the 
note of Br. 

ἀπὸ παντὸς ὁμοίου αὐτοῦ. Br. and others naturally refer to 1 Thess. 
v. 22, ἀπὸ παντὸς εἰδους πονηροῦ ἐἀπέχεσϑε, ‘abstain from every form 
(or, appearance) of evil.” It is probably a reminiscence. 

2. given to party spirit.| Fa.: a hot partisan. H. and Br., H. and N., St., 
O.: jealous. Sp: a fanatic. ζηλωτής, zealous, in the good sense, 1 Cor. xiv. 
12. ζηλωταὶ τοῦ νόμου, zealots in behalf of the Jewish law and institu- 
tions, Acts, xxi. 20 ; xxii. 8 The party of the Zealots, called Z7A wrai, arose 
during the bloody Jewish war, and under the pretext of zeal for the law com- 
mitted the greatest crimes. Josephus often mentions them in Bell. Jud. 
Spence thinks that the Did. warns against sympathizing with these brave 
but mistaken patriots ; but this would put the composition before A.D. 70. 

ἐρισττρός and Svu7xos are classical, but not biblical. 

8. αἰόσχρολόγ ος. H. andB., and F.: foul-mouthed; Sp.: a coarse talker ; 
Ο.: of foul speech ; G.: filthy speaker. Br. quotes Col. ili. 8 (azoxpodoyia, 
shameful speaking), and Eph. v. 4 (αόχρότης, filthiness). The adjective 
occurs neither in the N. T. nor in the Sept., but in ecclesiastical Greek. 

ὑφψηλόφϑαλμος] literally lofty-eyed ; Fa.: a man of high looks ; G.: one 
who casts lewd eyes ; F.: supercitious ; H. and N.: of lofty eye ; Ο.: of leer- 
ing eyes; St. a greedy gazer; R.: a lifter up of the eyes (to sin); Sp.: one 
who makes signs with the eyes. Theword is not hapaxlegomenon, as Ha. says, 
but occurs once more in the Eccles Canons (9), where Simon says: 17 
γίνου αἰόχρολόγος, μηδὲ ὑψηλόφϑαλμος. The Ap. Const. vii. 6 
substitute for it ῥιφόφϑαλμος, casting the eyes about, casting lewd glances, 


172 DOCUMENT 1. 


ἐπιϑυμητής: ὁδηγεῖ yap ἡ 
ἐπιϑυμία πρὸς τὴν πορνείαν" 
μηδὲ αἰσχρολόγος μηδὲ ὑψφη- 
λόφϑθαλμος᾽ Ex γὰρ τούτων 
ἀπαντῶν μοιχεῖαι γεννῶνται. 

4. Τέκνον μου, μὴ γίνου 
οἰωνοσπόπος" 
εἰς τὴν εἰδωλολατρίαν"" μηδὲ 
ἑἐπαοιδὸς των μαϑηματιπκὸς 
μηδὲ περιμαϑ αίρων, μηδὲ Séhe 
αὐτὰ βλέπειν. ἐγ yap τού- 
τῶν ἁπαντῶν εἰδωλολατρία + 
γεννᾶται. 


5. Τέκνον μοῦ, 
EVOTNS * 
edopa εἰς τὴν κλοπήν" μηδὲ 


μὴ γίνου 
ἐπειδὴ ὁδηγεῖ τὸ 


ἐπειδὴ ὁδηγεῖ 


ful, for lust leadeth to forni- | 


cation; neither be a filthy 
talker, nor an eager gazer, for 
from all these are generated 
adulteries. 

4. My child, be not an 
observer of birds [for divi- 
nation] for it leads to idol- 
atry; nor a charmer (en- 
chanter), nor an astrologer, 
ner a purifier (a user of puri- 
fications or expiations), nor 
be thou willing to look on 
those things; for from all 
these is generated idolatry. 

5. My child, be not a liar, 
for lying leads to theft ; nor 
avaricious, nor vainglorious, 


* εἰδωλολατρείαν, Br. Hi. W. Sp. 


Τεξδωλολατρεία, B. Hi. W. Sp. 


leering. Comp. 2 Pet. ii. 14: “having eyes full of adultery. 


” Br. quotes 


also two parallel passages from the Testaments of the Twelve Patriarchs. 


Potwin : ‘‘ Perhaps the exhortation has women chiefly in mind, and con- | 
demns the opposite of modest, downcast looks.” 


Sirach xxvi. 9 (12). 


πορνεία γυναιπὸς ἐν μετεωριόμοῖς OPSAAu@v uai ἐν τοὺς βλεφά- 


Pols αὐτῆς γνῳωσϑήσεται. 


4. οἰωνοσπόπος.] = οἰωνιότής (from otevds, α large bird), an augur 


who foretells from the flight and cries of birds (Vogelschauer). 
an omen-watcher ; H. and N.: an observer of omens; Fa.: a 


B., and Sp.: 


H. and 


eee St.: ὦ drawer of auguries ; O.: an augur. Classical, but not in 
N.T. The verb appears in the Sept. Lev. xix. 26 (7 ofwvzeio Se), comp. 


Deut. xviii. 10 (of@v7Z0mevos). 
mon among Jews and Gentiles. 


Sorcery and enchantments were very com- 


μαϑηματικός. Used as adjective and noun, a mathematician, an astron- 


omer ; in later writers of the second century, an astrologer. 
See quotations in Liddell and Scott, from Sextus Em- 


Latin mathematicus. 
piricus, Juvenal, Tacitus. 


So also the 


περικαϑαίρων.] Used Deut. xviii. 10, embraces here all kinds of heathen 


sacrifices and lustrations for averting disease. 
See the note of Br. 


add to this list other strange terms. 


The Apost. Const. vii. 32, 


5. μὴ γίνου wevorns, x. τ. A.] This is the passage quoted by Clement 


of Alex. as ‘‘ Scripture.” 
φιλάργ. x. τ. A.) Fa. and Sp. : 


See ch. XXVI. p. 115. 
a lover of money, nor vainglorious. 


x 
wee ". 


TEACHING OF THE TWELVE APOSTLES. 


φιλάργυρος μηδὲ κενόδοδος᾽ 
Ex yap τούτων ἁπαντῶν πλο- 
παὶ γεννῶνται. 

6. Téuvov μοῦ, μὴ γίνου 
yoyyvaos: ἐπειδὴ ὁδηγεῖ εἰς 
τὴν βλασφημίαν: μηδὲ av- 
ϑάδης μηδὲ πονηρόφρων" En 
yap τούτων ἁπαντῶν βλασ- 
φημίαι γεννῶνται. 

᾿ / 

%."ToSt δὲ mpaus, 
πραεῖς κληρονομήσουσι 
γῆν. 

8. Γίνου μαπρόϑυμος παὶ 
ἐλεήμων καὶ ἄκπαπος καὶ ἡσύ- 
χιος καὶ ἀγαϑὸς καὶ τρέμων 
τοὺς λόγους διὰ παντός, OVS 
ἤπουσας. 

9. Ovy ὑψώσεις σεαυτὸν 
οὐδὲ δώσεις τῇ ψυχῇ σου ϑρά- 
gos. Ov πολληϑήσεται ἡ ψυ- 
χή σου μετὰ ὑψηλῶν, ἀλλὰ 
μετὰ δικαίων παὶ ταπεινῶν 
ἀναστραφήσῃ. 


\ 
τὴν 


10. Τὰ συμβαίνοντα σοι 
ἃ Matt. v. 5. 


a0) ¢ 
€7EL ΟΖ 


>’Comp. Isa. Ixvi. 2, 5. 


173 


for from all these things are 
generated thefts. 


6. My child, be not a mur- 
murer, for it leads to blas- 
phemy; neither self-willed 
(presumptuous), ΠΟΙ evil- 
minded, for from all these 
things are generated blasphe- 
mies. 

7%. But be thou meek, for 
the meek shall inherit the 
earth.” 

8. Be thou long-suffering, 
and merciful, and harmless, 
and quiet, and good, and 
trembling continually at the 
word swhich thou hast heard.? 

9. Thou shalt not exalt 
thyself, nor shalt thou give 
audacity (presumption) to thy 
soul. Thy soul shall not be 
joined to the lofty, but with 
the just and lowly shalt thou 
converse.° 

10. The events that befall 


“Comp. Rom. xii. 16. 


~ 


6. yoyyv6os.] Post-classical, but in Apost. Const. vii. 7. Br. quotes 
Jude ver. 16, ‘‘ these are murmurers” (γ ογγυσταῦ ; Phil. ii. 14, ‘do all 
things without murmurings” (χωρὶς yoyyvouar),. 

αὐϑάδης.] Occurs in Titus i. 7; and 2 Pet ii. 10: τολμηταί, αὐϑάδειξ, 
δόξας οὐ τρέμουσιν, βλασφημοῦντες. 

7. πραῦς, x. τ. A.] Almost literally from Matt. v. 5. Br. quotes also 
Col. iii. 12 (ἐνδυσασϑ ε---πραότητα) ; Eph. iv. 32 ; 1 Thess. v. 14, 15 ; Her- 
mas, Mand. v. 

8. τρέμων. Isa. lxvi. 2 (Sept.), τρέμοντα τοὺς λόγους μου. 

- 9. Spacos] presumption, overboldness. Classical and in the Sept. The 
N. T. has Sa@poos, courage, once, in Acts xxviii. 15. Aristotle (Vicomach. 
Ethies, Bk. iii. ch. 7) distinguishes between the coward (δειλός), the rash 
man (Spaovs), and the brave man (a v6peros) ; the last holds the mean be- 
tween the two extremes and is neither desponding nor precipitate, but tran- 
quil before action, and full of spirit in action. 
10. τὰ Guufair., x. τ. A.J] Comp. Heb. xii. 


7-11. Sirach ii. 4: ‘*‘ What- 


174 DOCUMENT 1. 


> 9 \ 
ἐνεργήματα ὡς ayaa mpoo- 
δέξῃ, "εἰδὼς ὅτε ἄτερ Θεοῦ 
ουδὲν γίνεται. 


Κεφ. δ΄. 


1. Τέκνον μου, τοῦ λαλοῦν- 
TOs σοι τὸν λόγον τοῦ Θεοῦ 
7 \ ¢ 
μνηθήσῃ νυκτὸς nai ἡμέρας, 
΄ ? τ πο 
τιμήσεις δὲ αὐτὸν ὡς Κυριον" 

wd \ ς / ~ 
oSev yap ἢ κυριοτης λαλεῖται, 
εγμεῖ Κυριὸς ἔστιν. 


2. Ἐπδητήσεις δὲ παϑ᾽ ἡμέ- 


thee thou shalt accept as good, 
knowing that nothing hap- 
pens without God. 


CuHap. IV. 
SunpDRY WARNINGS AND EXHORTATIONS. 


1. My child, thou shalt re- 
member night and day him 
that speaks to thee the word 
of God,* and thou shalt honor 
him as the Lord, for where 
the Lordship is spoken of, 
there is the Lord. 

; 2. And thou shalt seek out 


lod 


*Comp. Heb. xiii. 7. 


” 


ever is brought upon thee take cheerfully.” Clement of Alex. describes the 
Christian Gnostic (philosopher) as a man ‘‘ who takes everything for good, 
Poe it may seem evil, and who is not disturbed by anything gan hap- 
pens’ ᾿ (Strom. vil. 12, 13). Quoted by Br. 

ἄτερ] without, aaa Jrom. A poetic word used by Homer and Pindar 
(ἄτερ Ζηνός, without Zeus, i. e., without his will) ; also occurring twice in 
the N. T. (Luke xxii. 6, 35), and in 2 Macc. xii. 15. 


Notes ΤῸ CHapter IV. 


This chapter enjoins duties on Christians as members of the Church. 

1. Thou shalt remember .] Comp. Heb. xiii. 7: ‘*‘ Remember them that had 
the rule over you, who spake unto you the word of God.” The rulers are all 
the church officers, Apostles, Prophets, Teachers, Bishops and Deacons 
(comp. XI. 2, 4; XV. 2). 

Honor him as the Lord.| Comp. XI. 2; Matt. x. 40-42; Gal. iv. 14: “Ye 
received me as an angel of God, even as Christ Jesus.” 

xuptotys] variously rendered, Lordship (R., St., Ha.: Herrschaft); the 
glory of the Lord (G., Sp., W.); that which pertaineth to the Lord (H. and 
B.); lordly rule (H. and N.); sovereignty of the Lord (O.). The word is not 
classical, but occurs, without the article, four times in the N. T. (Eph. i. 21; 
Col. i. 16; Jude 8; 2 Pet. ii. 10), and is always rendered dominion in the 
R. V. The Ap. Const. vii. 9 gives an explanatory substitute: ‘‘ Where is 
the teaching concerning God (ἡ περὶ Seov διδασπαλία), there God is pres- 
ent.” It refers to Christ, his person, word and work, as ‘“‘the Lord of 
glory,” Jas. ii. 1, and gives a hint of the Christology which underlies the Did. 

2. Thou shalt seek out, etc.| A strong sense of the communion of saints 
pervades this treatise. ‘‘Saints” is used in the N. T. sense for all believers. 
So also X. 6, “‘if any one be holy.” 

Rest upon their words.}| H. and B.: refreshed by. So also Ha.: dass du 


— 


TEACHING OF THE TWELVE APOSTLES. 


ραν τὰ πρόσωπα τῶν ἁγίων, 
ἵνα ἐπαναπαῆς" τοῖς λόγοις 
αὐτῶν. 

8. Οὐ ποϑήσειςἐ σχίσμα, 
εἰρηνεύσεις δὲ μαχομένους" 
μπρινεῖς δικατωςξ, οὐ λήψῃ προ- 
σῶπον ἐλέγξαι ἐπὶ παραπτώ- 
μασιν. 


175 


day by day the faces of the 
saints, that thou mayest rest 
lupon their words. 

3. Thou shalt not desire 
(make) division, but shalt 
make peace between those 
at strife. Thou shalt judge 
justly ; thou shalt not re- 


spect a person (or, show par- 
tiality) in rebuking for trans- 
gressions. 

4, Thou shalt not be double- 
minded (doubtful in thy mind) 
whether it shall be or not.* 


4, Ov SupVvYNGES, πότερον 


» us ELA 
EOTAL ἡ OV. 


“Comp. Sir. i. 28; Jamesi. 8; iv. 8. 
* éxavanavy, Br. Sp. Sa.; ἐπαναπαῇς, Ha. Hi. 
ἐποιηόεις, Ha. Hi. The reading of the Jerus. MS. is retained by W. R. 
Sp. Sa. 


durch ihre Gesprdche (Ὁ) erquickt werdest. Br. reads ἐπαναπαιῃ, Hi. and 
Ha. éxavazays, to conform to the corresponding passage in Ap. Const. 
vii. 9. ἐναπαύω, to give rest, to refresh, occurs 12 times in the N. T.; 
ἐπανπαύομαιτ, to rest wpon, only twice, Luke x. 6; Rom. ii. 17. 

8. οὐ roSnGe1s Gyt6ua.| So the MS. Hi., Ha., and Z. adopt ποιήδειξ, 
which is easier and sustained by the parallel passages in Barnabas (xix.) 
and Ap. Const. vii. 10. ποϑέω is classical and Hellenistic, but does not 
occur in the N. T., which has ézzzoSéw 9 times, and ἐπιπόύϑησις twice, 
ἐπιπόϑητος once, and éxiz0S/a once. GyiGua is used here in the same 
sense as 1 Cor. i. 10 and xi. 18, of parties or factions within the church, 

etpnvevo.| Here transitive, to make peace, as also in Clemens Rom., and 
in 1 Mace. vi. 60. In the N. T. it is intransitive, to have peace, or to be at 
peace (in 4 places). 

4. διψυχησεις]) be of two minds (F., Fa., R.); waver in soul (St.); hesitate 
(H. and B., Sp.); be undecided (H. and N.); doubt in thy heart (G.). The 
verb occurs in Clement of Rome; Barnabas, Hermas, and Cyril of Alex.; 
the adj. δέψυχος in Philo and James. The warning refers not to the 
Divine judgment (Ha.: Zweifle nicht, ob Gottes Gericht kommen wird 
oder nicht), but to doubtfulness in prayer. Br. compares Sirach 1, 28: μι) 
TPOGEASHS, αὐτῷ (τῷ Sew) ἐν καρδίᾳ 61667, and Jamesi. 8: ave 
δίψυχος ἀπατάστατος ἐν παόσαις ταῖς ὁδοῖς αὐτοῦ. Comp. also Jas. 
iv. 8; Matt. xxi. 22; 1 John v. 14,15. Ap. Const. vii. 11 correctly under- 
stand it: οὐ διψυχήσεις ἐν προσευχῇ Gov. Br. quotes also Hermas, who 
says (Mand. ix. on Prayer): ‘‘ Remove doubt from thyself, and doubt not to 
ask anything from God. Neither say within thyself, How can I ask and re- 


176 DOCUMENT 1. 


5. Μὴ γίνου πρὸς μὲν τὸ ὄ. Benotone that stretches 
λαβεῖν ἐκπτείνων τὰς χεῖρας, out his hands for receiving, 
πρὸς δὲ τὸ δοῦναι συσπῶν. but draws them in for giv- 

ing.* 

6. Ἐὰν ἔγης, διὰ τῶν χει- 6. If thouhast [anything], 
ρῶν σου δώσεις λύτρωσιν thou shalt give with thy 


ἁμαρτιῶν σου. hands a ransom for thy sins.” 
ἡ. Ov διστάσεις δοῦναι ov- τ. Thou shalt not hesitate 
*Keclus. iv. 31. "Comp. Dan. iv. 27; Tobit iv. 10, 11, 


ceive from the Lord, seeing that I have committed so many sins against 
Him? Reason not thus with thyself, but turn unto the Lord with thy whole 
heart and ask from Him, nothing doubting, and thou shalt know his great 
compassion, that He will not abandon thee, but will fulfil the request of thy 
soul. For He is not as men who bear malice, but He himself is without 
malice, and has compassion on his work.” 

5. A graphic description of generous liberality, a quotation from Sirach iv. 
31: μὴ ἔστω ἡ χείρ Gov ἐκτεταμένη εἰς TO λαβεὶν καὶ ἐν τῷ ἀποδι- 
δόναι συνεσταλμένη. For συσπῶν (δυόσπάω, to draw together, to con- 
tract, in Plato, Aristotle, Lucian, ete., but not in Sept. nor in N. T.) the 
Ap. Const. vii. 11 substitute συστέλλων, in partial conformity to Sirach. 
Active charity and self-denying generosity is made a very prominent virtue 
in the Did., as it was among the primitive Christians notwithstanding their 
general poverty. Different renderings: Fa. and Sp.: one who stretches out 
his hands to receive and clenches them tight for giving. H. and N.: ὦ 
stretcher forth . . . to receive, and a drawer back to give. R.: one that 
stretcheth out, but shutteth them close. F.: one who holds open the hands to 
receive but clinched toward giving. St.: extending . . . contracting. 
G.: stretch out, draw back. 

6. If thou hast, etc.| May be understood of the meritoriousness and aton- 
ing efficacy of almsgiving as an equivalent (λύτρον, ransom). This error 
crept very early into the church, but has, like most errors, an element of 
truth which gives it power and tenacity. Br. quotes several parallel pas- 
sages. Comp. Prov. xvi. 6: ‘‘ By mercy and truth iniquity is purged;” Dan. 
iv. 27 (in Sept. iv. 24) where Daniel counsels King Nebuchadnezzar: ‘‘ Break 
off thy sins by righteousness and thine iniquities by showing mercy to the 
poor.” Tobit iv. 10: ἐλεημοσύνη éx Savarov ῥύεται καὶ οὐ ἐᾷ εἰσελ- 
Serv εἰς τὸ κότος. 11: δῶρον γὰρ ayaSor ἐστιν ἐλεημοσύνῃ πᾶδι 
τοῖς ποιοῦσιν αὐτὴν ἐνώπιον τοῦ ὑψίστου. Testaments of the Twelve 
Patriarchs (Zabulon, 8): ‘‘In proportion as a man is pitiful towards his 
neighbor will the Lord be pitiful towards him” (ὅδον yap ἂν ἄνϑρωπος 
Onlayyviterar εἰς τὸν πλησίον, τοσοῦτον Κύριος εἰς αὐτόν). 

7. Nor in giving shalt thou murmur.| Comp. 2 Cor. ix. 7: ‘*God loveth a 
cheerful giver.” 1 Pet. iv. 9: ‘‘Use hospitality one to another without 


; ᾿ 
TEACHING OF THE TWELVE APOSTLES. TCs 


δὲ διδοὺς yoyyvoes* yvaon to give, nor in giving shalt 
yap τίς ἐστιν ἡ * τοῦ μισϑοῦ thou murmur, for thou shalt 


καλὸς ἀνταποδότης. know who is the good recom- 
penser of the reward. 
8. Ovx ἀποστραφήσῃ͵ τὸν 8. Thou shalt not turn 


EVOEOMEVOV, δυγποινωνήσξεις away him that needeth, but 
δὲ πάντα τῷ ἀδελφῷ σου καὶ shalt share all things with thy 
oun ἐρεῖς δια etvar εἰ yap ἐν brother, and shalt not say 
τῷ ἀθανάτῳ ποινωνοί ἔστε, that they are thine own;* 
ποσῷ μᾶλλον ἐν τοῖς Svyrois; for if you are fellow-sharers 
in that which is imperisha- 
ble (immortal), how much 
more in perishable (mortal) 

things ?” 
9. Οὐπ ἀρεῖς τὴν χεῖρα σου 9. Thou shalt not take 


* Acts, iv. 32. >Comp. Rom. xv. 27. 
* 6, Br. et al. 


murmuring.” Fa. deems it probable that the Didachographer had read the 
first Ep. of Peter. 

8. Thou shalt not turn away, ete.| This points to the community of goods, 
which was introduced at Jerusalem in the. pentecostal fervor of brotherly 
love, but passed away with the growth and changed circumstances of the 
church ; at least we find it in no other congregation. The Agape remained 
for a while as a reminder of that state. The Acts in describing it uses in 
part the same words (iv. 32): ‘‘ And the multitude of them that believed 
were of one heart and soul: and not one of them said that aught of the 
things which he possessed was his own (/6z0v εἶν ατ), but they had all things 
common,” 

Lf you are fellow-sharers| Or, partakers, partners, joint participants. In 
Rom. xv. 27 the Gentiles are represented as debtors to the Jews for the 
spiritual gifts received from them, The idea is the same, but πνευματικαί 
and Gapxixad are used for ἀϑάνατον and Svyra. For ἀϑάνατος, which 
is classical and Hellenistic, the N. T. uses ἄφϑαρτος (in 7 places, 6. g., 
1 Pet. iii. 4; 1 Tim. i. 17). It has also the substantives apSapoia 
(8 times), and & Savacia (3 times). 

9. From their youth up, οὔο.1 Christian family nurture enjoined, Eph. vi. 
4: ‘Nurture your children in the chastening and admonition of the Lord.” 
It is said of Timothy that from childhood (ἀπὸ βρέφους, from a babe) he 
knew the sacred writings, 1 Tim. iii. 15. Clement of Rome (Ep. to the Cor. 
xxi.): ‘Let your children be sharers in true Christian training.” Hermas 
(Vis. I. 8): ‘Fail not to rebuke thy children, for 1 know that if they shall 
repent with all their heart, they shall be written in the book of life, together 


178 


3 \ ~ ~ ? ~ 

ano τοῦ υἱοῦ σου ἢ ἀπὸ τῆς 
΄ ? \ ? \ 

Svyatpos gov, alia ano ve- 


ὁτητοξ διδαξεις τὸν φόβον 
τοῦ Θεοῦ. 
9 > , , 
10. Oun émitaé&e1s δουλῷ 


σου ἢ παιδίσπῃ, τοῖς ἐπὶ τὸν 

? ‘ \ ᾽ , . 
avtov Θεον ἑλπίξουσιν, EV 
πιπρίᾳ σου, μήποτε οὐ μὴ φο- 


βηϑήσονται τὸν én’ ἀμφο- 
τέροις Θεόν" οὐ γὰρ ἔρχεται 
ματὰ πρόσωπον καλέσαι, 


ἀλλ᾽ ἐφ᾽ οὺὃς τὸ πνεῦμα ἡτοί- 
μασεν. 


DOCUMENT I. 


away thy hand from thy son or 
from thy daughter, but from 
[their] youth up thou shalt 
teach [them] the fear of God. 

10. Thou shalt not in thy 
bitterness lay commands on 
thy man-servant (bondman), 
or thy maid-servant (bond- 
woman), who hope in the 
same God, lest they should 
not fear Him whois God over 
[you] both ;* for He comes 
not to call [men] according 


to the outward appearance 
(condition), but [he comes] 
on those whom the Spirit has 
prepared. 

11. But ye, bondmen, shall 
be subject to our (your) mas- 


11. Ὑμεῖς δὲ Sovdor* ὑπο- 
ταγήσεσϑε τοῖς κυρίοις ἡμῶν 


*Comp. Eph. vi. 9 (Col. iv. 1). 


* οἱ δοῦλοι, Br. Ha. Hi. Sa. + duo, Br. &e. 
with the saints.” (Quoted by Br.) The Jews and Christians were far ahead 
of the cultivated heathen in religious knowledge and intelligence. 

10, 11. The same view of slavery as that taken Eph. vi. 5-9; Tit. Π, 9; 
the Ep. to Philemon, and 1 Pet. ii. 18. It is not forbidden by the Apostles, 
but regulated, moderated, and put in the way of ultimate abolition by the 
working of the Christian spirit of love and brotherhood infused into the mas- 
ter and slave. Br. quotes Ignatius Ad Polyc. iv. (in Funk’s ed. i. 248): ‘* Do 
not despise either male or female slaves, yet neither let them be puffed up, 
but rather let them submit themselves the more for the glory of God that 
they may win a better liberty from God. Let them not desire to be set free 
at public cost [at the expense of the church], lest they be found slaves to 
their own lusts.” This is, however, not to be understood as prohibiting 
emancipation at private expense, which was at all times encouraged by the 
church and regarded as a meritorious deed. See Church History, 1. 444 
sqq.; Il. 347 sqq. 

10. Whom the Spirit has prepared.| A clear allusion to the work of the 
Spirit in the human heart. Comp. Rom, viii. 29, 30. The only other place 
where the Holy Spirit is mentioned is in the baptismal formula, ch, VII. 

11. Br. corrects ἡμῶν of the MS. to ὑμῶν, which is accepted by most 
editors. 


TEACHING OF THE TWELVE APOSTLES. 


τα kL , 
ὡς τύπῳ Θεοῦ Ev αἰσχύνῃ nat 
, 
φοβῷ. 


12. Μισήσεις πᾶσαν ὑπό- 
κρισιν καὶ πᾶν ὃ μὴ ἀρεστὸν 
τῷ Κυρίῳ. 

18: Ov μὴ ἐγπαταλίπῃς EV- 
todas Κυρίου, φυλαξεις δὲ a 
παρέλαβες, μήτε προστιϑ εὶς 
μήτε ἀφαιρῶν. 


14. IDE Enndlnoig ἐξομολο- 
γήσῃ τὰ παραπτώματά σου, 
καὶ οὐ προσελεύσῃ ἐπὶ προ- 
σευχήν GOV EV συνειδήσει πο- 


νηρᾷ. 
Αὕτη ἐστὶν ἡ ὁδὸς τῆς Bans. 
Keg. &. 


c J , ΕΝ 
1. Ἡ δὲ τοῦ ϑανατοι; ὁδος 

? ν re ΄ 

ἐστιν αὕτη: πρῶτον πάντων 


179 


ters as to the image of God 
in reverence (modesty) and 
fear.* 

12. Thou shalt hate all hy- 
pocrisy, and everything that 
is not pleasing to the Lord, 

13. Thou shalt not forsake 
the commandments of the 
Lord, but thou shalt keep 
what thou hast received, nei- 
ther adding [thereto] nor 
taking away [therefrom ].” 

14. In the congregation (in 
church) thou shalt confess 
thy transgressions,° and thou 
shalt not come to thy prayer 
(or, place of prayer) with an 
evil conscience. 

This is the way of life. 


CHap. V. 
THE Way OF DEATH. 
1. But the way of death is 
this. 


*Comp. Eph. vi. 5 (Col. iii. 22). 


Ὁ Deut. xii. 382. 


¢Comp. James v. 16. 


13. Neither adding nor taking away. | Deut. iv. 2: 


“Ye shall not add 


unto the word which I command you, neither shall ye diminish aught from 


it.” Comp. Deut. xii. 32 


; Prov. xxx. 6; Rev. xxii. 18, 19. 


14. In the congregation thou shalt confess.| The earliest mention of public 


confession of sins, after that in Jas. v. 16: 


another.” 
Eucharist. 


“Confess your sins one to 


In ch. XIV. 1, confession is required before partaking of the 


ἐπὶ mpocbevynv.| May be prayer, or the house of prayer (Acts xvi. 18). 
συνείδησις Tovype is probably a reminiscence of Heb. x. 22. 


Notes TO CHAPTER V. 
Chapter V. describes the Way of Death by a catalogue of sins, which faith- 


fully reflects the horrible immorality of heathenism in the Roman empire, 
and is confirmed by Seneca, Tacitus, and other serious classics. Comp. the 
summaries in Rom. i. 18-32, and Apoc. xxii. 15. The chapter agrees almost 
verbatim with the 20th chapter of Barnabas, and has a parallel in Hermas, 
Mand. viii. Eight words in it are not found in the N. T. 

1. ἀλαζονεία or ἀλαζονία occurs in Jas. iv. 16, vauntings (R. V.), and 


180 


πονηρά ἐστι καὶ κατάρας μεσ- 
τή" φόνοι, μοιχεῖαι, ἐπιϑυ- 
pial, πορνεῖαι, Ἠλοπαΐί, εἰδω- 
/ k ~ 5 
λολατρίαι » μαγεῖαι, φαρμα- 
κίαι αρπαγαΐ, φευδομαρτυ- 
ρίαι, ὑποπρίσεις, διπλοπαρ- 
, 4 ς , 
δία, δολος, ὑπερηφανία, 
ds , 
nania, αὐϑαδεια, πλεονεξία, 
αἰσχρολογία, δηλοτυπία, Spa- 
Guts, ὕψος, adagoveta. 


2. ΖΔΖιώπται ἀγαϑῶν, 
GOUVTES a Sear, ἀγαπῶντες 
φεῦδος, οὐ γινώσκοντες μισ- 
Sov δικαιοσύνης, οὐ πολλώ- 
payor ἀγαθῷ οὐδὲ κρίσει δι- 
HAI, ἀγρυπνοῦντες oun εἰς 
τὸ ἀγαϑόν, ἀλλ᾽ εἰς τὸ πονή.- 
pov’ ὧν μαρκῶν πραῦτης καὶ 
ὑπομονή, μάταια ἀγαπῶντες, 
διώποντες ἀνταπόδομα, oun 
ἐλεοῦντες πτωχόν, οὐ πονοῦν- 
τες ἐπὶ παταπονουμένῳ, οὐ 
γινώσποντες τὸν ποιήσαντα 
φϑο-- 
ἀπο- 


μι- 


? ~ 
αὐτούς, φονεῖς τέκνων, 
ρεῖς πλάσματος Θεοῦ, 


DOCUMENT I. 


First of all it is evil and 
full of curse ; murders, adul- 
teries, lusts, fornications, 
thefts, idolatries, witcherafts, 
sorceries, robberies, false-wit- 
nessings, hypocrisies, double- 
heartedness, deceit, pride, 
wickedness, self-will, covet- 
ousness, filthy-talking, jeal- 
ousy, presumption, haughti- 
ness, boastfulness. 

2. Persecutors of the good, 
hating truth, loving a lie,* not 
knowing the reward of right- 
eousness, not cleaving to that 
which is good nor to right- 
eous judgment, watchful not 
for that which is good but for 
that which is evil; far from 
whom is meekness and endu- 
rance, ldving vanity, seeking 
after reward, not pitying the 
poor, not toiling with him 
who is vexed with toil, not 
knowing Him that made 
them, murderers of children, 


* εὐδωλολατρεῖαι, Br. Hi. W. H. ἃ B. 
ἐφαρμαπεῖαι, Br. Hi. W. H. ἃ B. 


ἃ Comp. Rev. xxii. 15 


ἀλαζονία τοῦ βίου, vainglory of life (R. V.), in1 John ii. 16; ἀλαζών, 


boastful, in Rom. i. 80 ; 2 Tim. iii. 2. 


2. ἀγαπῶντες ψεῦδος.) Perhaps from Rey. xxii. 15: φιλῶν καὶ ποτῶν 


ψεῦδος, loving and making a lie. 


κολλώμενοι AYAS@]) Probably from Rom. xii. 9: 


ayase, cleaving to that which is good. 
πανϑαμάρτητοι] Fa.: 


Sp.: sinners in everything; H. and B.: 


HOAAWMEVOL τῶ 


sinners in all respects; H. and N.: utter sinners ; 


universal sinners. The word is 


found only in Barnabas (xx.), and in Ap. Const. vii. 18; and wav Sauap- 
τῶλος in Clemens. 2 Cor. xviii.: ‘‘ For I myself too, being an utter sinner 
and not yet escaped from temptation, but being still amidst the engines of 
the devil, do my diligence to follow after righteousness” (see Lightfoot, 
Appendix to 8. Clement of Rome, pp. 887 and 889). 


TEACHING OF THE TWELVE APOSTLES. 


στρεφόμενοι TOV EVOEOMEVOY, 
κπαταπονοῦντες τὸν ϑλιβόμε- 
νον, πλουσίων παράπλητοι, 
᾿ MEV IT COV ἄνομοι πριταί, παν- 
ϑαμάρτητοι' ῥυσϑείητε, τέἕγε- 
να, ἀπὸ τούτων ἁπάντων. 


Keg. οἷς 


1: Ὅρα μή τις σὲ πλανήσῃ 
ἀπὸ ταύτης τῆς ὁδοῦ τῆς δι- 
δαχῆς, ἐπεὶ" παρεκτὸς Θεοῦ 
σε διδάσπει. 

2. Εἰ μὲν γὰρ δύνασαι βασ- 


181 


destroyers of the handiwork 
of God, turning away from 
the needy, vexing the af- 
flicted, advocates of the rich, 
lawless judges of the poor, 
wholly sinful. 

May ye, children, be deliv- 
ered from all these. 


CHAP. VI. 


WARNING AGAINST FALSE TEACHERS 
AND THE WonrsuHiP OF IDOLS. 


1. Take heed that no one 
lead thee astray from this way 
of teaching, since he teacheth 
thee apart from God.. 

2. For if indeed thou art 


* ἐπειδὴ, Hi. 


Notes ΤῸ CHaprer VI. 


1. From this way of teaching.| Barnabas xviii. 1; ὁδοὶ δύο «62 
διδαχῆκ. 

παρερτὸς Seov] R.: not according to God. 
but occurs three times in the N. T. 

2. The whole yoke of the Lord.| Matt. xi. 29: ‘‘Take my yoke (τὸν 
Evy or μοῦ) upon you. .. my yoke is easy and my burden is light.” In the 
Council of Jerusalem, A.D. 50, Peter said, Acts xv. 10, 11, in opposition to 
the strict Jewish party : ‘‘ WHy tempt ye God, that ye should put a yoke 
(€vyov) upon the neck of the disciples, which neither our fathers nor we 
were able to bear (βαστάσαι) But we believe that we shall be saved 
through the grace of the Lord Jesus, in like manner as they [the Gentiles].” 
This was the principle of Paul. But a Jewish-Christian reaction took place 
a year or two afterwards at Antioch under the authority of James of Jeru- 
salem, and even Peter and Barnabas were carried away by the over-conser- 
vative current (Gal. ii. 12). Hence the temporary breach between Paul and 
Peter, and the bold remonstrance of the former in the presence of the con- 
gregation, which consisted of Jewish and Gentile converts. It must have 
been a most serious crisis when the two greatest Apostles in the midst of their 
career of usefulness stood face to face against each other, and Paul charged 
Peter with hypocrisy for denying, by his timid conduct in Antioch, the 
doctrine he had proclaimed a year before at Jerusalem. It foreshadowed the 
antagonism between the conservative and progressive, the legalistic and 
evangelical tendencies which run through church history; it was typical 


mapextos is not classical, 


182 DOCUMENT I. 


τάσαι ὅλον tov @vyov τοῦ able to bear the whole yoke 

Κυρίου, τέλειος ἔσῃ: εἰ δ᾽ ov of the Lord thou shalt be 

δύνασαι, ὃ δύνῃ τοῦτο ποίει. perfect; but if thou art not 
able, do what thou canst. 


of the conflict between Catholicism and Protestantism. The writer of the 
Didache evidently belonged to the Jewish-Christian party, and in this again 
to James rather than Peter. James stood at the head of the right wing on 
the very border of what was afterwards called the Ebionitic heresy, yet dif- 
fering from it in spirit and aim. Peter occupied a position in the centre 
between James and Paul. By ‘‘the whole yoke of the Lord,” the Did. 
means, no doubt, the ceremonial law which Peter had pronounced unbear- 
able, but which James and his sympathizers seem to have borne to the end of 
their lives from habit and reverence for their ancestral traditions. But the 
Did. shows here a mild and tolerant spirit. The whole yoke is not 
required, but only as much as one is able to bear. No reflection is cast upon 
those who cannot bear it. 

Ha. has here a long note trying to show that the Didache means by 
the whole yoke the counsels of perfection or the requirements of monastic 
asceticism, especially celibacy. But celibacy is nowhere mentioned in the 
Did. and its over-estimate had no root in the Old Testament where the family 
occupies a much higher place. All the leaders of the theocracy, the patri- 
archs, Moses, Aaron, Samuel, David, and several of the Prophets were married 
men. So was St. Peter. The contempt of marriage was of heathen origin 
and connected with the dualistic theory held by all the Gnostic sects. Paul 
denounces it as a doctrine of demons, 1 Tim. iy. 1, 2. 

Thou shalt be perfect.| Matt. xix. 21 (εἰ ϑέλεις τέλειος εἷναι). This 
passage was very early made the basis of the doctrine of perfection and of a 
distinction between a lower morality for the masses and a higher morality 
for the elect few who renounce property and marriage for the sake of Christ, 
and thus literally follow him. This higher morality acquired a correspond- 
ingly higher merit. It is the foundation of the practice of the orthodox 
Ascetics who abstained from flesh, wine, and marriage for their own good 
without denouncing them, and of the heretical Enkratites ("Ey xparezs, 
*Eyuparirat) who based their abstinence on the essential impurity of the 
things renounced. In the Nicene age the ascetic tendency assumed an 
organized form in the system of monasticism, which swept with irresistible 
moral force over the whole Catholic church, East and West, and found 
enthusiastic advocates among the greatest of the fathers; as Athanasius and 
Chrysostom, Jerome and Augustin. How far the Didachographer favored 
this higher morality does not appear from his book; but from a reference to 
the community of goods, IV. 8, we may infer that he included voluntary 
poverty in his ideal of perfection. James of Jerusalem is described~ by 
Hegesippus, an orthodox Jewish Christian from the middle of the second 
century, as a saint of the Nazarite and Essenic type. See Church History, 
i, 276 sq.; 11. 742 sqq. 

Tf thou art not able, ete.] Comp. Matt. xix. 11: ‘* All men cannot receive 


TEACHING OF THE TWELVE APOSTLES. 183 


3. Περὶ δὲ τῆς βρώσεως, o 3. And as regards food, 
, (2 ᾽ 
δύνασαι βαστασον: ἀπὸ δὲ bear what thou canst, but 
τοῦ εἰδωλοθύτου λίαν apoo- against idol-offerings be ex- 


this saying, but they to whom it is given;” 1 Cor. vii. 7: ‘‘ Each man hath 
his own gift from God, one after this manner, and another after that.” 
3. As regards food.| The Levitical law concerning clean and unclean 
meats. Peter clung to that distinction till he was taught a more liberal 
view by the revelation at Joppa (Acts x.). The Council of Jerusalem adopted 
a compromise between the Jewish and Hellenic Christians and prohibited 
meat which had been offered to the gods (ἀ πέχεσϑαι εἰδωλοϑύτων) and 
was contaminated with idolatry (Acts xv. 20, 29). The synodical letter was 
written by James and begins with χαίρειν (ver. 28), like his Epistle (1. 1). 
To this decree the Did. refers and puts upon it a strict construction, like 
John, Apoe. ii. 14, 20 (where the eating of idol offerings is associated with 
fornication); while Paul takes a more liberal view and puts the abstinence 
from such meat on the law of expediency and regard for the conscience of 
weaker brethren, 1 Cor. viii. 4-13; x. 18, 19, 28, 29; comp. Rom. xiv. 20 sq. 
The same prohibition was, however, repeated by writers of the second 
century, 6. g. Justin Martyr (Dial. ὁ. Tryph. Jud. c. xxxiv. and xxxv.), and 
by the Council of Gangra (in the second canon), and in the sixty-third of the 
Apost. Canons (see Fulton’s Jndex Can. pp. 101 and 223). The Greek church 
regards the decree of Jerusalem as binding for all time. The Latin church 
followed Paul. 
Dead gods.; Comp. 1 Cor. viii. 4. Br, quotes from the so-called second Ep. 
of Clement to the Cor, ¢, ili,: ἡμεῖς οἱ ζῶντες τοῖς VExpPoOTS ϑεοῖς 
ov ϑύομεν nat οὐ προσκυνοῦμεν αὐτοῖς, and from the Ep. to Diognetus, 
6. ii., where the idol gods are called xwmpa', rupld, ἄψυχα, ἀναίόσϑητα, 
auivyta (deaf, blind, lifeless, destitute of feeling, incapable of motion.) 
Here closes the catechetical section. It is purely ethical and practical. 
But religious instruction necessarily is also historical and dogmatical. It 
cannot be supposed that this was altogether omitted. How could catechu- 
mens be expected to believe in Christ as their Lord and Saviour without 
some knowledge of his person and work, his life, death and resurrection? 
The Didache implies such additional teaching by its frequent references to 
the Gospel and the commandments of the Lord from which nothing should 
be taken away (IV. 13), and by its allusion to the preparatory work of the 
Holy Spirit in the heart (IV. 10. Much was added by the regular teachers 
who preached to the catechumens ‘‘the word of God” and the “ Lordship” 
of Christ (IV. 1), and by the saints whose faces they should seek day by day 
(IV. 2). But the moral instruction in the fundamental duties of the Chris- 
tian was of immediate and primary importance. Very often the preparation 
for Baptism was even much shorter than here, as in the case of the pente- 
costal converts (Acts ii.), of the Eunuch (ch. viii.), of Cornelius (ch. x.), and 
of the jailer at Philippi (xvi. 31). Instruction is supposed to continue 
after Baptism in the bosom of the Church, which is a training-school for 
heaven. 


184 DOCUMENT I. 


ἔχε: λατρεία yap ἔστι ϑεῶν ceedingly on thy guard, for 


VEN PAV. it is a service of dead gods. 
Keg. 2. Cuap. VII. 
Baptism. 
1. Hepi δὲς rot Bantiopa- 1. Now concerning bap- 


τος, οὕτω fantioate ταῦτα tism, baptize thus: Having 
mavtTa mpoemovres, βαπτί- first taught all these things, 
Gate εἰς TO ὄνομα τοῦ Πατρὸς baptize ye into the name of 


Notes TO CHAPTER VII. 


In the first six chapters the Catechumen was addressed as ‘‘ my child.” 
Chs. VII.-XVI. are addressed to the church members and congregations. 
Hence the plural, ye (βαπτίσατε VII. 1; comp. ὑμῶν, VIII 1; προδεύ- 
χεόϑε, VIII. 3; evyapiornre, IX.1; X.13; ὑμᾶς, ΧΙ. 1, 4; xAdeare, 
XIV.1; χειροτονήδατε, XV. 1, γρηγορεῖτε, XVI. 1, ete.). Baptism is 
first treated of because it is the solemn introduction of the convert into the 
privileges and duties of church membership. Comp. on this chapter the 
previous discussions, pp. 29 sqq. 

περὶ δέ δέ and ταῦτα πάντα προειπόντες show the connection with 
the preceding catechetical instruction which terminates in Baptism. In 
the case of infant-Baptism, which is not contemplated in the Did., instruc- 
tion follows and looks to confirmation as its aim. 

ταῦτα πάντα προειπόντες) Fa.: having taught all that goes before. 
St. and R.: having said (taught) beforehand all these things. H. and N.: 
having first said all these things. Sp.: having first rehearsed all these things. 
H. and B.: having first uttered. A free rendering would be: after the pre- 
ceding instruction in all these things. It is referred to the first six chapters, 
except by Bielenstein, who understands by it a baptismal address. Ξ 

βαπτίδατε] No special officer is mentioned ; any Christian, it seems, 
could baptize at that time. Jesus himself never baptized (John iv. 2), Paul 
only in exceptional cases (1 Cor. i, 14-17). Justin Mart. mentions no par- 
ticular baptizer, but Ignatius (Ad Smyrn. viii. 2) represents Baptism as a 
prerogative of the Bishop, or at least as requiring his presence : ““ It is not 
lawful without the Bishop either to baptize or to celebrate the Agape; but 
whatsoever he shall approve of, that is also pleasing to God, so that every- 
thing that is done may be secure and valid.” 

εἰς TO ὄνομα, u. T.A.] into (not in, as in the A. V.) the name, i. 6. into 
communion and covenant relationship with the revealed persons of the Holy 
Trinity. The Did. gives the precise- baptismal formula, Matt. xxviii. 19. 
One of the exact quotations. The first proof of the use of this formula. It 
includes belief in the divinity of Christ and the Holy Spirit, as co-ordinated 
with the Father. In ver. 3 the article before the divine names is omitted by 
carelessness. Baptism in the name of Jesus only, is not mentioned ; nor is 


TEACHING OF THE TWELVE APOSTLES. 185 


καὶ τοῦ Υἱοῦ καὶ τοῦ ayiov the Father, and of the Son, 
Πνεύματος ἐν ὕδατι Govt. and of the Holy Ghost, in 
living water. 

2. Ἐὰν δὲ μὴ ἔχῃς ὕδωρ 2 And if thou hast not 
δῶν, εἰς ἄλλο ὕδωρ βαπτισον" living water, baptize into 
εἰ δ᾽ οὐ δύνασαι ἐν ψυχρῷ, other water; and if thou 
ἐν ϑερμῷ. canst not in cold, then in 

: warm (water). 
3. Ἐὰν δὲ ἀμφότερα μὴ 8. Butif thou hastneither, 


the threefold repetition, but this must be inferred from τρίς in ver. 3. Ter- 
tullian, Adv. Prax. xxvi.: ‘‘Nee semel, sed ter, ad singula nomina in perso- 
nas singulas tinguimur.” 

ἐν ὕδατι ζῶντι] Comp. John iy. 10, 11; vii. 38. Living water is fresh, 
clean water in motion, ὁ. 6., river-water or spring-water, as distinct from 
stagnant water. Br.: ὕδωρ ζῶν λέγει τὸ ἄρτι ἀπὸ τοῦ φρέατος Hv- 
τλημένον, τὸ ὑπόγυιτον, τὸ πρόόφατον καὶ veapoyv. Ha. would con- 
fine living water to river-water, and translates fliessendes Wasser. The 
preference of the ante-Nicene Church was for Baptism in a running stream, 
as the Jordan, the Nile, the Tiber ; the baptized standing, undressed, knee- 
deep cr waist-deep in the water, while the baptizer on the shore, slightly 
clothed, dipped the candidate’s head under the water and helped him out of 
the river. See the illustrations from the Catacombs, p. 38 sqq. The prefer- 
ence for river-Baptism was based on the typical baptism of Christ in the Jor- 
dan, and continued till the age of Constantine, when special Baptisteries 
were built with different apartments and other conveniences, for both sexes 
and all seasons of the year. With the decline of adult-Baptism and the 
general introduction of infant-Baptism in Christianized Europe the Baptist- 
eries were no more needed and gave way to baptismal fonts in the churches. 

2. εἰς ἄλλο ὕδωρ] Br.: uy πρόόσφατον μὲν καὶ νεαρόν, ψυχρὸν δέ. 
Cold water in pools, reservoirs, cisterns, baths. In Galilee the lake was 
most convenient. In and around Jerusalem the Kidron is dry during the 
summer, but there are large pools (Bethesda, Hezekiah, the upper and lower 
Gihon) ; and almost every house has a cistern filled with rain-water. The 
same choice is given by Tertullian, De Bapt. iv.: ‘‘ Nulla distinctio est, 
mart quis an stagno, flumine an fonte, lacu an alveo diluatur.” 

ἐν ϑερμῷ)] Warm water does not so well symbolize the refreshing, re- 
generating agency of the Holy Spirit as cold water, but it was permitted in 
cases of sickness, in cold climates, and inclement seasons. The sacrament 
was then probably administered at home or in public baths. Br.: εἴτε δι᾽ 
aOSEvELaAY “XL ἀρρωστίαν TOD σώματος, εἶτε καὶ διὰ THY ὥραν TOU 
ἔτους, βάπτισον ἐν ϑερμῷ ἤτοι χλιαρῷ. Then he quotes from Gregory 
of Nyssa, who says that all kinds οἵ water are good for Baptism, provided 
there is faith on the part of the baptized and the blessing of the baptizer. 
Farrar infers that the writer lived in a cold region. 

3. But if thou hast neither] i. ὁ. neither living water nor other water (cold 


186 DOCUMENT I. 


ἔχῃς, ἔεχεον εἰς τὴν πεφαλὴν pour [water] thrice upon 
τρὶς ὕδωρ εἰς ὄνομα Πατρὸς the head in the name of the 
nat Tio’ nat ayiov Πνεύμα- Father, and of the Son, and 
TOS. of the Holy Ghost. 


or warm) in sufficient quantity for immersion. So J. W., Fa., R., Ma. (en 
quantité suffisante), and others. Immersion must be meant in all previous 
modes, else there would be no difference between them and the last. So 
also Br.: ἐὰν μήτε ψυχρὸν unre ϑερμὸν ὕδωρ ἔχῃς inavov εἰς τὸ βώπ- 
τιόμα, but he adds as an additional condition the necessity of Baptism (ai 
avayun ἐπιστῇ τοῦ BantiGuaros), and confines the permission of pour- 
ing to cases of severe sickness (in periculo mortis), or what is called clinical 
Baptism, referring to Tertullian and Cyprian. Fa. assents. But the Did. 
mentions only the scarcity of water, not the state of the candidate. The 
restriction to cases of sickness, and the disqualification for the priesthood of 
persons baptized by aspersion on the death-bed, seem to date from the third 
century. Cyprian (25v) had to refute existing doubts on the validity of clini- 
cal Baptism. The doubts, however, were not based so much on the defective 
mode, but on the suspicion of the sincerity of motive. 

éuyeov, x.t.A.] The first instance of Baptism by pouring or aspersion, 
and that without the least doubt of its validity. A remarkable passage, 
which has elicited much discussion and controversy. B. Maury (p. 29): 
“Voild le plus ancien caample du baptéme par aspersion, sans que le moindre 
doute soit élévé sur sa validité.” NHarn.: ‘* Wir haben hicr das dlteste Zeug- 
niss fiir die Zulassung der Aspersionstaufe ; besonders wichtig ist, dass der 
Verf. auch nicht das geringste Schwanken iiber ihre Giltigkeit verrdth. Die 
Zeugnisse fiir ein frithes Vorkommen der Aspersion waren bislang entweder, 
was thre Zeit (so die bildlichen Darstellungen der Aspersion ; s. Kraus, Roma 
Sotter. 2. Aufl. 5. 311 f.), oder was ihre Beweiskraft(Tert. de pwnit. 6 ; de 
bapt. 12) betrifft, nicht geniigend sichere ; jetzt ist ein Zweifel nicht mehr 
moglich. Aber die Bedenken tiber ihre volle Giltigkeit mégen in manchen 
Landeskirchen uralt gewesen sein ; doch kann man sich auf Euseb. H. E. vi. 
43, 14, 15, fiir dieselben nur mit Zuriickhaltung berufen ; dagegen auf Cypr. 
ep. 69, 12-14, und auf die Praxis des Orients. Unserem Verf. ist die Aus- 
sprechung der drei heiligen Namen die Hauptsache und desshalb auch die drei- 
malige Aspersion.” Farrar: ‘‘In this permission of (trine) affusion our 
[Church of England] rubric is anticipated by eighteen centuries. The alln- 
sion, however, seems to be to private baptisms in periculo mortis. Infant- 
Baptism is not here contemplated.” 

εἰς τὴν uepadnyv] The application of water to the head, as the seat of 
intelligence, is absolutely essential and the chief part of Baptism ; but the 
wetting of other parts of the body is not indispensable. 

τρίς] Trine immersion in the name of the three persons of the Trinity is 
the universal rule in the Eastern churches. In the West single immersion 
was practiced for a while in Spain, and sanctioned by Pope Gregory I.; but the 
Roman Rituals prescribe trine immersion and trine affusion. See Ch. XVII. 


TEACHING OF THE TWELVE APOSTLES. 187 


4. Πρὸ δὲ τοῦ βαπτίσματος 4. But before Baptism let 
προνηστευσάτω ὁ fantigwv the baptizer and the bap- 
καὶ ὁ PantiGomevos* καὶ et tized fast, and any others 
_ tives ἄλλοι δύνανται: πελεύ- who can; but thou shali 
eis δὲ νηστεῦσαι τὸν βαπτι- command the baptized to fast 
BOMEVOV πρὸ μιᾶς ἢ δύο. for one or two days before. 


Κεφ. η. Cuap. VIII. 


PRAYER AND FASTING. 
1. At δὲ νηστεῖαι ὑμῶν μὴ 1. Let not your fasts be 
ἐστωσαν μετὰ τῶν VzOKpI- with the hypocrites,* for they 
τῶν; νηστεύουσι yap Sevté fast on the second and fifth 


* Comp. Matt. vi. 16. 
* οἱ Bantilomeror, Hi. + xeAevoers, Br. Hi. Sa. &e. 


4. Fasting before Baptism was the general practice in the ante-Nicene 
age, as we learn from Justin M. and Tertullian. In the Ap. Const. vii. 22, 
it is enforced by the fasting of Christ after Baptism, which He did not need 
himself, but by which He set us an example. The fasting of the baptizers 
probably soon went out of use, and is not mentioned in the Ap. Const. It 
indicates the early age of the Did. and the family feeling of the community 
from which it proceeded. 

κελεύεις) Br. reads xelevoers. Ha. retains the reading of the MS. in the 
text, but translates gebiete. The command goes beyond the N. T., and is 
one of the ‘‘ commandments of men.” It was probably based on Matt. xvii. 
21 (text rec.); Mark ix. 29: ‘‘ This kind goeth not out save by prayer and 
fasting.” There is no trace of exorcism in the Did., but it was connected 
with Baptism in the second century. The rule of fasting is stiil observed in 
the East in cases of adult Baptism, which are very rare. In England, down 
to the time of the Reformation, the candidates for Confirmation and the 
Bishop were required to fast before the ceremony. 


Notes to CHapter VIII. 


1. μετὰ τῶν ὑποκριτῶν] in common, or together with those of the hypo- 
crites, 7. e., the Pharisees, as in ver. 2 (not the Jews generally, as Ha. deems 
probable). Comp. Matt. vi. 16: ‘‘When ye fast, be not as the hypocrites, 
of a sad countenance.” In Luke xviii. 12, the Pharisee in the Temple 
boasts: “1 fast twice in the week.” This is the only allusion to Jews in the 
Did., which differs on the one hand from the anti-Jewish violence of Bar- 
nabas, and on the other from the Judaizing sympathy of the Ebionites. 
Christ opposes the spirit of hypocritical and ostentatious fasting, but 
gives no direction as to days. The Did. opposes the Jewish fast days, and 
replaces them by two other fast days. Christian Judaism versus Mosaic 
Judaism. Another indication of the early date and Jewish origin of the 


188 DOCUMENT I. 


pa σαββάτων παὶ πέμπτῃ: day of the week; but ye 

ὑμεῖς δὲ νηστεύσατε τετράδα shall fast on the fourth day, 

καὶ παρασπευήν. and the preparation day 
(Friday). 

2. Μηδὲ προσεύχεσϑε ὡς ot 2. Neither pray ye as the 
vaonpitat, ἀλλ᾽ ὡς ἐκέλευσεν hypocrites, * but as the Lord 
ὁ Κύριος ἐν τῷ εὐαγγελίῳ commanded in His Gospel, so 
αὐτοῦ οὕτως προσεύχεσϑε' pray ye: “Our Father, who 


* Comp. Matt. vi. 5. 


Did. Stated fasting soon became a general custom of the Catholic church, 
See the passages of Barnabas, of Hermas, Tertullian, Clement of Alex., 
Origen, Epiphanius, quoted by Br. and Ha. Origen says (Homil. x. in 
Levit.) : ‘‘ Habemus quartam et sextam septimance dies, quibus solemniter 
jejunamus.” 

The Jewish fasts were fixed on Monday and Thursday of the week in com- 
memoration of Moses’ ascent to, and descent from, Mt. Sinai ; the Christian 
fasts on Wednesday (rerpas, feria quarta) and Friday (παρασκευή, 
parasceve, feria sexta) as the days of the Betrayal and Crucifixion of the 
Lord, with reference to Matt. ix. 15: ‘‘When the bridegroom shall be 
taken away from them, then they will fast.” They were called στάσει, 
dies stationum, semijejunia. Wednesday dropped gradually out of use as a 
fast day. After the Council of Elvira, 305, Saturday came to be observed in 
the West. 

These days of fasting, together with the joyous Lord’s Day, mentioned in 
Ch. XIV., determine the Christian week. The death and resurrection of our 
Lord were the controlling idea of Christian life and Christian worship. But 
no allusion is made in the Did. to the annual festivals and the ecclesiastical 
year, which was developed gradually from the same central facts. 

rapaouevy] the Jewish designation of Friday, on which preparations were 
made for the proper observance of the Sabbath. Matt. xxvii. 62; Mark xv. 
42; Luke xxiii. 54; John xix. 14, 31, 42. It was also called προσάββατον 
(Sabbath eve), Judith viii. 6; Mark xv. 42. The name is retained in the Greek 
liturgies and in the Latin office for Good Friday, Feria seata in Parasceve. 

2. As the Lord commanded in His Gospel.] A distinct reference to St. 
Matthew. The oldest testimony to its existence and use. 

Our Father, etc.] The first quotation of the Lord’s Prayer, and the first 
testimony to its use as a form in daily devotion. The text is taken from 
Matthew vi. 5-18 (not from the shorter form of Luke), with three unimpor- 
tant differences unsupported by MS. authority, viz.: 1) ἐν τῷ οὐραν ὦ for 
the favorite plural of Matthew ; 2) the omission of the article before γῆς, 
and 8) τὴν ὀφειλήν for the plural ra ὀφεϊλήματα. The other differ- 
ences are textual. The Did. sustains the textus receptus : 1) in éASérq@ for 
ἐλϑάτω, 2) in ἐφέεμεν (we forgive) instead of ἀφήκαμεν (we have for- 
given, which is supported by x, *, B, Z, Origen, and preferred by Tischend., 


TEACHING OF THE TWELVE APOSTLES. 


Πάτερ ἡμῶν ὁ ἐν τῷ οὐρανῷ, 
ἁγιασϑήτω τὸ ὄνομα σου, ἐλ- 
ϑέτω ἡ βασιλεία σου, γεννη- 
ϑήτω τὸ ϑέλημα σου ὡς ἐν 
οὐρανῷ καὶ ἐπὶ γῆς. τὸν ap- 
τον ἡμῶν τὸν ἐπιούσιον δὸς 
ἡμῖν σήμερον, Hal ἄφες ἡμῖν 
τὴν ὀφειλὴν ἡμῶν ὡς παὶ ἧ- 
μεῖς ἀφίεμεν τοῖς ὀφειλέταις 
ἡμῶν, καὶ μὴ εἰσενέγηῃς ἡμᾶς 
εἰς πειρασμόν, ἀλλὰ ῥῦσαι 
ἡμᾶς ἀπὸ τοῦ πονηροῦ: ὅτι 
Gov ἔστιν ἡ δύναμις καὶ ἡ 


189 


art in heaven, hallowed be 
Thy Name. Thy Kingdom 
come. ‘Thy will be done, as 
in heaven, so onearth. Give 
us this day our daily (need- 
ful) bread. And forgive us 
our debt as we also forgive 
our debtors. And bring us 
not into temptation, but de- 
liver us from the evil one (or, 
from evil). For Thine isthe 
power and the glory for 
ever.” * 


δόξα εἰς τοὺς αἰῶνας." 
3. Tpis τῆς ἡμέρας 
προσεύχεσϑε. 


οὕτω 8. Pray thus thrice ἃ day. 


* Matt. vi. 9-13. * yevnSnro, Br. Hi. W. &e. 


Westc. and Hort, and the ἘΠ. R.) ; and 8) in the insertion of the doxology, 
though only in part, the βασιλεία and the dunyv being omitted. Gregory 
of Nyssa (as quoted by Tischend. and Hort) has the same form, ὅτε αὐτῷ 7) 
δυναμις καὶ ἡ δοξα. 

The doxology is absent from the oldest MS. and other authorities, and 
came into the text from liturgical and devotional use, as we can clearly see 
here. Dr. Hort says: ‘‘ There can be little doubt that the doxology origi- 
nated in liturgical use in Syria, and was then adopted into the Greek and 
Syriac-Syrian texts of the N. T. It was probably derived ultimately from 
1 Chron. xxix. 11 (Heb.), but, 1t may be, through the medium of some con- 
temporary Jewish usage: the people’s response to prayers in the temple is 
said to have been, ‘Blessed be the name of the glory of his kingdom for 
ever and ever.’” (Notes on Select Readings, p. 9.) The doxology varies as 
to length and wording in different texts and liturgies, until from the time 
of Chrysostom it assumed its traditional form, but in the Latin and Angli- 
can services the shorter form without the doxology is still alternately used 
with the other. 

3. Thrice a day.] Indicates the beginning of Christian regularity and 
formalism in devotion, in imitation of the Jewish hours of prayer, Dan. 
vi. 10 (comp. Ps. lv. 17); Acts ii. 1, 15; iii. 1; x.9. Tertullian (De Orat. 

.xxv. and De Jejun. x.) derives from these passages the duty to pray at the 
third, sixth and ninth hour (ἰ. 6. morning, noon, and afternoon or evening), 
in addition to the ordinary prayers at sunrise and bed-time which need no 
admonition. He supposes (De Orat. x.) that these devotions include the 
Lord’s Prayer (premissa legitima et ordinaria oratione quasi fundamento). 
See the note of Ha., p. 27, and the ample quotations of Br. p. 31-33. 


190 DOCUMENT L 


Keg. &. Cuap. IX, 
‘ THE AGAPE AND THE EUCHARIST. 
1. epi δὲ τῆς εὐχαριστίας, 1. Now as regards the Eu- 
οὕτω" εὐχαριστήσατε. charist (the Thank-offering), 


* ovrws, B. &e. 


Notes To CHAPTER IX. 


Chs. IX. and X. contain three eucharistic prayers, the oldest known 
Christian prayers after those in the N. T., with the exception, perhaps, of 
the intercessory prayer of the Roman church, which is found at the close of 
‘tthe Clementine Epistle to the Corinthians in the complete copy of the Jeru- 
salem MS. (edited by Bryennios, 1875; see Church History, ii. 228). They 
furnish, together with the Lord’s Prayer, the elements of a primitive liturgy, 
and deserve the careful attention of liturgical scholars. They correspond to 
the Jewish Passover eulogiw. They are very remarkable for their brevity, 
simplicity, and high-toned spirituality, but also for the absence of any allu- 
sion to the atoning sacrifice of Christ, except perhaps in the mystic meaning 
of ‘‘ the vine of David” and the broken bread. Not even the words of institu- 
tion, ‘‘ This is My body,” ‘‘ This is My blood,” are mentioned, much less is 
any theory of the real presence intimated or implied.._The prayers are too 
low for the sacrament, and yet too high for an ordinary meal> But we must 
remember: 1) The brief and fragmentary character of this section, and the 
express reference to the extemporaneous effusions of the Prophets which were 
to follow and to suppleme liturgical forms (X. 7); 2) the designation 
of the Eucharist as a sacrifice foretold by the Prophets, to be celebrated 

“every Lord’s Day (XIV. 3), after a public confession of sin and a reconcilia- 
tion of brethren at “strife (XIV. 1, 2); and, 3) the Johannean phraseology 
and tone of these prayers, which we have previously pointed out (p. 89 sq.). 
If we read such expressions as ‘‘ spiritual food and drink”’ (X. 3), ‘‘ eternal 
life” (IX. 8; X. 3,, ‘‘ perfect her in Thy love” (X. δ), in the light of Christ’s 
mysterious discourse after the feeding of the five thousand, and of his Sacer- 
dotal Prayer, and take them in their full Johannean meaning, there can be no 
doubt that the author believed in the atonement for sin by the sacrifice of our 
Lord, of which the Eucharist is the perpetual memorial. B. M.: ‘‘ Ces pri- 
éres respire un vif sentiment de gratitude pour Dieu et de solidarité avec tous 
les membres de U Eglise, dispersés aux quatre vents du ciel.” He likewise 
points to the striking resemblance of these prayers to the Sacerdotal Prayer, 
but derives them from oral tradition rather than from the fourth Gospel. 

1. εὐχαριστία] In the N. T.: thankfulness, or thanksgiving, especially 
also before a meal. The verbs εὐχαριότέω and evAoyéo are used by our 

Saviour in blessing the bread and the cup at the Last Supper, Matt. xxvi. 
27; Luke, xxii. 17, 19; 1 Cor. xi. 24. Hence in post-Apostolic and Patris- 
tic writers Hucharist was the technical.term for the Lord’s Supper as a 
sacrifice of thanksgiving for all the gifts of God, especially for the redemp- 
tion of Christ. It was usually applied to the whole act of celebration, with 
or without the Agape, but sometimes also to the consecrated elements, by 


TEACHING OF THE TWELVE APOSTLES. 191 


give thanks after this man- 


ner: 
2. Πρῶτον περὶ τοῦ ποτη- 2. First for the cup: 
piov. Evyapiotrobpév σοι, “We give thanxs to Thee, 


Πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας our Father, for tle holy vine 
ἀμπέλου Δαβὶδ τοῦ παιδὸς of David Thy servant, which 
Gov, ἧς ἐγνώρισας ἡμῖν διὰ thou hast made knovin to us 


Ignatius, Justin M., Ireneeus, and others. Here it includes the Agape. See 
the notes of Br., and Suicer, Thesaur. sub εὐλογία. B. Maury (p. 31): 
ςς Peucharistie est pour notre auteur, ἃ la fois un repas fraternel (car elle est 
jointe ἃ Vagape), une action de graces pour le bienfait de la revelation de 
Jesus pour les fruits de la terre et une oblation des ewurs purifié et réconciliés, 
comme étant le sacrifice le plus agréable d Dieu.” 

2. First for the cup] For the order see Luke xxii. 17-19; 1 Cor. x. 16. 
In ver. 5 (‘‘ let no one eat or drink ”) the usual order is implied. 

ὑπὲρ τῆς ἁγίας ἀμπέλου Aad] A peculiar expression. It may 
mean the Christian church, as the true theocracy, the Lord’s vineyard ; comp. 
Ps. Ixxx. 15: ‘‘ the vineyard which thy right hand hath planted;” Isa. v. 1 
566. ; Jer. ii. 21: xii. 10. But itis probably a mystic name of Christ, sug- 
gested by the parable of the Vine, John xv. 1: ‘‘ I am the true vine,” comp. 
Ps, Ixxx. 8: “Thou hast brought a vine out of Egypt ;” and Matt. xxvi. 29: 
ἐς this fruit of the vine.” This interpretation would imply a reference to the 
atoning blood. Clement of Alexandria (Quis dives salvus, 29), uses the same 
expression, probably in view of this passage and with reference to the sacra- 
ment of the Lord’s Supper. “ This (Jesus),” he says, ‘‘ who poured out for 
us the wine of the vine of David, that is to say, His blood” (οὗτος ὁ τὸν 
οἶνον, τὸ αἷμα τῆς ἀμπέλου τῆς Aa Pid, ἐκχέας ἡμῖν). Br. quotes 
also another passage from the same author (Pedagogue i. 5): ‘‘ For the 
vine produces wine as the Word produces blood, and both drink for the 
health of men ; the wine, for the body, the blood for the spirit” (φέρει yap 
οἶνον ἡ ἄμπελος ὡς αἷμα ὁ λόγος, ἄμφω SavSpwrcis ποτὸν eis 
σωτηρίαν, ὁ μὲν οἶνος τῷ σώματι, τὸ δὲ αἷμα τῷ πνεύματι). The 
vine was a favorite symbol of Christ with the early Christians and is often v 
found in the pictures of the Catacombs. \ 

Thy servant] παῖς means both son and servant, and is used of Christ by 
St. Peter four times in Acts iii. 13, 26; iv. 27, 80 ; with reference to the 
servant of Jehovah (nin) J2y) in Isaiah xlii. 1 (quoted by Matt. xii. 18). 


An indication of the antiquity of the Did. and probably also of a knowl- 
edge of Acts (but not of Ebionitism ; for Christ is called the Son of God in 
the baptismal formula, VII. 1, and indirectly in XVI. 4, see note there). The 
designation was a liturgical form. In the prayer of the Roman church in 
the first Ep. of Clemens, ch. lix. (recovered by Br. in 1875), Christ is three 
times called παῖς and zais ἡγαπημένος. Polycarp used it twice in his 
last prayer, according to the Martyr. Polyc. c. xiv. (Funk, P. Aps. i. 298), 
namely, 6 rod ἀγαπητοῦ ual εὐλογητοῦ ard 0s Gov ᾿Ιησοῦ Χρισ’ 


192 DOCUMENT 1. 


᾿Ιησοῦ τοῦ παιδός σου: σοὶ ἡ through Jesus, Thy servant: 


δόξα εἰς τοὺς αἰῶνας. to Thee be the glory for 
N ever.” 
3. Περὴ δὲ τοῦ πλάσματος": 3. And for the broken 


f bread : 

Εὐχαριότοῦμέν σοι, Πάτερ “ἐγ give thanks to Thee, — 
ἡμῶν! ὑπὲρ τῆς Cons nat γνῶ- our Father, for the life and 
σεῶς, ἧς ἐγνώρισας ἡμῖν διὰ knowledge which Thou hast 
Inoobd τοῦ παιδὸς σου" σοὶ ἡ made known to us through 


δόξα εἰς TOUS αἰῶνας. Jesus, Thy servant: to Thee 
be the glory for ever. 
4. Ὥσπερ nv τοῦτο" niao- 4, ‘As this broken bread 


μα διεσπορπισμέ γον ἔπανῷ wasscattered upon the moun- 

τῶν ὀρέων καὶ συναχϑὲν tains and gathered together 

ἐγένετο ἕν, οὕτω συναχϑήτω became one, so let Thy 
᾽ 2 ~ 

σου ἡ ἐκπλησία ἀπὸ τῶν πε- church be gathered together 


*ro inserted after rovro by v. Gebh. Ha. Ζ. 


τοῦ, and διὰ ἀγαπητοῦ Gov παιδὸς. It is retained several times in the 
prayers of the Apost. Const. viii. 5, 14, 39, 40, 41. 

3. uAacua] A fragment (from «Ado, to break), the broken bread of the 
Agape and the Eucharist. The noun (in the plural) is so used in the accounts 
of the miraculous feeding (Matt. xiv. 20 ; Mark vi. 48; vili. 19, 20; John © 

12, 13), and the verb xAa@6az τὸν ἄρτον, of the Agape and the Lord’s 
Supper (Matt. xxvi. 26; Mark xiv. 22; Luke xxii. 19; Acis ii. 46; xx. 7, 
11; 1 Cor. x. 16). Metaphorically, it designates the body of Christ, as 
broken really on the cross and typically in the Eucharist, 1 Cor. xi. 24: τὸ 
σῶμα τὸ ὑπὲρ ὑμῶν κμλίύμενον (tex. rec. and in margin of R, V.). 
“The breaking of bread” (ἡ κλάσις τοῦ ἄρτου) was an apostolic term for 
the Agape and the Lord’s Supper combined, Acts ii. 42. 

4, Scattered (in gr ains) upon the mountains, or, hills.| Entirely inapplic- 
able to Egypt, and hence omitted in the Egyptian prayer quoted below, but 
quite appropriate in a hilly country like Syria and Palestine, where the Did. 
originated. 

Gathered together, became one.| The idea was probably suggested by 1 
Cor. x. 17, where Paul, with reference to the communion, says: ‘‘ We, who 
are many, are one bread, one body: for we all partake of the one bread.” 
Ireneus (Adv. Her. iv. 18, 5) speaks of ‘‘the bread which is produced from 
the earth (ἀπὸ τῆς γῆς ἄρτος), when it receives the invocation of God, is 
no lenger common bread, but the Eucharist, consisting of two real 
earthly and heavenly.” 

Let Thy church be gathered together into Thy kingdom.| An important 
distinction between the éxAyo/a and the βασιλεία, which occurs again in 
the third prayer, X. 5. The Church is a training-school for the kingdom 


ss 


TEACHING OF THE TWELVE APOSTLES. 193 


ράτων τῆς γῆς eis τὴν σὴν βα- from the ends of the earth 

σιλείαν: ὅτι σοῦ ἐστιν ἡ δοξα into Thy kingdom, for Thine 

καὶ ἡ δύναμις διὰ Ἰησοῦ Χρισ- is the glory and the power 

τοῦ εἰς τοὺς αἰῶνας. through Jesus Christ for 
ever.” 

5. Μηδεὶς δὲ φαγέτω μηδὲ ὅ. But let no one eat or 
πιέτω amo τῆς εὐχαριστίας drink of your Eucharist, ex- 
ὑμῶν, ἀλλ᾽ οἱ βαπτισθέντες cept those baptized into the 
eis ὄνομα Κυρίου: καὶ yap name of the Lord; for as re- 
περὶ τούτου éipnuev ὁ Ku- gards this also the Lord has 


of God. The Church is manifold and will pass away with its various organi- 
zations; the kingdom is one and will last forever, now as a kingdom of 
grace, then as a kingdom of glory. This distinction was obscured in the 
Roman church, which identifies herself with the church catholic, and the 
church with the kingdom. It was measurably restored by the Protestant 
distinction between the visible and invisible church. The difference is very 
apparent in the parables which illustrate the kingdom, and in such passages 
as ‘‘to them (to the poor in spirit, to the children) belongs the kingdom of 
heaven; ‘‘ to enter the kingdom ” (Matt. v. 3; xviii. 3, 4; Mark, x. 14; John, 
iii. 5), or ‘‘the kingdom of God is not meat and drink, but righteousness 
and peace and joy in the Holy Ghost” (Rom. xiv. 17). In such eases it 
would be improper to substitute ‘*the church.” It is significant that Christ 
uses €%2A 67a only twice (in Matthew and nowhere else), but GaczAeia (with 
τῶν οὐρανῶν or τοῦ Seov) twenty-three times in Matthew alone. The 
eschatological aim of this prayer is remarkable and was suggested by Matt. 
xxvi, 29, and 1 Cor. xi. 26 (‘‘till He come”). ‘‘ Hs ist,” says Ha., ‘‘ der hich- 
sten Beachtung werth, dass der Verfasser im Abendmahl eine eschatologische 
Allegorie gefunden hat, die [wns] sonst nirgends begegnet.” 

From the ends of the earth.| Comp. X.5, ‘‘ from the four winds.” Matt. 
xxiv. 31: ‘‘they [the angels] shall gather together His elect from the four 
winds, from one end of heaven to the other.” 

5. Except those baptized.| The communion is for baptized believers, and 
for them only. Baptism is the sacramental sign and seal of regeneration and 
conversion; the Lord’s Supper is the sacrament of sanctification and growth 
in spiritual life. Justin Martyr (Apol. I. ὁ. lxvi.) says: ‘‘This food is 
called among us the Eucharist (εὐχαριστία), of which no one is allowed to 
partake but he who believes that the things which are taught by us are true, 
and who has been washed with the washing that is for the reniission of sins 
and unto regeneration, and who is so living as Christ has delivered. For 
not as common bread and common drink (ὡς κοινὸν ἄρτον οὐδὲ ποιγὸν 


πόμα) do we receive these [elements].” In the second century the divine , 


service was sharply divided into two parts, the service of the catechumens 
(missa catechumenorum) and the service of the faithful (missa fidelium). 
Hence the Ap. Const., vii. 25, lay great stress on the exclusion of unbe- 
lievers from the Eucharist. 


ς 


Ne 


ι 
\ 


194 DOCUMENT 1. 


ριος Μὴ δῶτε τὸ ἅγιον τοῖς said: “ Give not that which 
πυσί. is holy to the dogs.” * 
Keg. v. Cuap. X. 


Post-COMMUNION PRAYER. 
1. Mera δὲ τὸ ἐμπλησθῆναι 1. Now after being filled, 
οὕτως EVYAPLOTNGATE give thanks after this manner: 


* Matt. vii. 6. 


Give not, ete.| A justifiable application of the warning of Christ, Matt. 
vii. 6. Ha. aptly quotes Tertullian, De Preser., xli., who says of the services 
of the heretics that they throw ‘‘ sanctum canibus et porcis margaritas.” 

A remarkable parallel prayer to the thanksgiving for the bread, to which 
Dr. Swainson first called attention, anc which is quoted also by De Romes- 
tin (p. 100), is found in Pseudo-Athanasius De Virginitate, s. De Ascesi, $13 
(Athan. Opera ed. Migne. iv. 266, in Tom. xxviii. of his ‘‘ Patrol. Gr.”), 
Here the virgin is directed “‘ drav naredS7s ἐπὶ τῆς τραπέζης καὶ ἐρχῇ 
HAROAL TOV ἄρτον... εὐχαριστοῦσα λέγε, εὐχαριστοῦμέν Go1, Πά-" 
TEP ἡμῶν, ὑπὲρ τῆς ἁγίας ἀναστάσεως Gov, διὰ γὰρ Ἰησοῦ 
τοῦ παιδός Gov ἐγνώριόσας ἡμῖν αὐτήν, καὶ HAS@S ὃ 
ἄρτος οὗτος διεόδκορπιόμένος ὑπῆρχεν ὁ ἐπάνω ταύτης 
τῆς τραπέζης καὶ δυναχϑεὶς ἐγένετο EY, οὕτως ἐπισυναχ- 
ϑήτω 6ov ἡ ἐκκλησία ἀπὸ τῶν περάτων τῆς YAS ELS 
τὴν βασιλείαν Gov, ὅτι Gov στὴν ἡ δυνατὸ DH 
δόξα εἰς τοὺς αἰῶνας. ἀμήν." The words ἐπάνω τῶν ὀρέων, 
**upon the hills,” so inapplicable to Egypt, are omitted after διεόκορπιόμέ- 
vos. 


Notes TO CHAPTER X. 

Ch. X. contains the post-communion prayer. Like all similar prayers of 
later times, it consists of two parts, thanksgiving and intercession. It fol- 
lows in this respect Jewish precedent. The prayer after drinking the Hallel 
cup at the Passover reads thus: ‘‘ Blessed be Thou, O Lord our God, King 
of the world, for the vine and the fruit of the vine, and for the harvest of 
the field, and for the glorious, good and roomy land which Thou didst give 
to our fathers in Thy good pleasure, that they might eat of its fruit and be 
satisfied by its bounty. Have mercy, O Lord our God, upon us and upon 
Israel, Thy people, and upon Jerusalem, Thy city [and upon Thine altar, 
and Thy temple ; and build Jerusalem, the holy city, speedily in our days, 
and bring us thither and make us rejoice in her, that we may eat of her fruit 
and be satisfied with her bounty, and praise Thee in holiness and purity ; 
and refresh us on this festive day of unleavened bread]; for Thou, O Lord, 
art good and doest good to all [so shall we thank Thee for the land and for 
the fruit of the vine]. Blessed be Thou, O Lord, for the land and its fruits, 
for ever, Amen.” The bracketed sentences seem to presuppose the second 
destruction of Jerusalem, and are omitted in an Oxford MS. of the twelfth 
century. See G. Bickell, Messe und Pascha, Mainz, 1872, and the Innsbruck 
“ Zeitschrift fiir kath. Theol.” 1880, 90-112. 

1. μετὰ δὲ τὸ ἐμπλησϑῆναι)] Changed by the Ap. Const. into wera 


TEACHING OF THE TWELVE APOSTLES. 


᾿ς 3. Ευχαριστοῦμεν σοι, Πά.- 

τερ ἄγιε, ὑπὲρ τοῦ ἁγίου Ovo- 
ματός σου, οὗ πατεσπήνωσας 
ἐν ταῖς καρδίαις ὑμῶν Ἐ καὶ 
ὑπὲρ τῆς γνώσεως nal πίστε- 
ὡς καὶ ἀϑανασίας, ἧς ἐγτ'ώρι- 
σας ἡμῖν διὰ Ἰησοῦ τοῦ παι- 
δός σου: σοὶ ἡ δοξα εἰς TOUS 
αἰῶνας. 


8. Σύ, δέσποτα παντοπρά- 
TOP, ἔκτισας τὰ πάντα ἕνεκεν 
τοῦ ὀνόματός σου, τροφήν TE 
καὶ ποτὸν ἐδωπκας τοῖς ἀνθρώ- 
ποίς εἰς ἀπόλαυσιν iva σοι 
εὐχαριστήσωσιν, ἡμῖν δὲ ἔχα- 
Y ρίσω πνευματικὴν τροφὴν καὶ 


195 


2. “ We thank Thee, Holy 
Father, for Thy holy Name, 
which Thou hast caused to 
dwell (tabernacle) in our 
hearts, and for the knowledge 
and faith and immortality 
which Thouhast made known 
to us through Jesus Thy 
Servant, to Thee be the glory 
for ever. 

3. “Thou, O, Almighty 
Sovereign, didst make all 
things for Thy Name’s sake; | 
Thou gayest food and drink \, 
to men for enjoyment that 
they might give thanks to 
Thee ; but to.us Thou didst 


* ἡμῶν, Br. &e. 


μετάληψιν, after partaking of the communion. 


But the Did. must mean 


a regular meal, the Agape then still being connected with the sacramental 


celebration, as in the church at Corinth (1 Cor. xi. 
in the time of the younger Pliny and Justin Martyr. 


20-22) ; it was separated 
John (vi. 12) uses the 


phrase ὡς δὲ ἐνεπλήσϑησαν, ‘‘when they were filled,” of the feeding of 


the five thousand. 


2. Holy Father| The same address in the Sacerdotal Prayer, John xvii. 


11, but nowhere else. 


God is next addressed as “" Almighty Sovereign ” 


(ver. 


3) and last as ‘‘ Lord,” (ver. 8.) These terms correspond, as Ha. points out, 
to the three divisions of the prayer: 1) thanks for the revelation and 
redemption through Christ, 2) thanks for the creation and spiritual food 
and drink and eternal life through Christ, 3) intercession for the church of 
God. A similar division in Justin M. Apol.. i. LXV. 

Caused to dwell] xatacunvow, to pitch tent, to encamp, has here the 
transitive sense as in the Sept. Ps. xxii. 2; 2 Chr. vi. 2. The simple verb 
is a favorite term of St. John, who uses it intransitively with reference to 
the Shekina, the indwelling of Jehovah in the Holy of Holies ; comp. John 
i, 14 ἐσκήνωσεν ἐν ἡμῖν); Apoc. xxi. 8 (ὅσπκην σαι μετ᾽ αὐτῶν). 

. 8. Almighty Sovereign] or Ruler. παντομρατωρ, in the Sept., often in 

the Apoc., and in 2 Cor. vi. 18 (in a quotation from the Sept. ). Introduced 
into the Apostles’ Creed: πιστεύω εἰς Sedv παντομράτορα, Credo in 
Deum Patrem omnipotentem. On δεόπότης see the note of Hitchcock, p. 
51. 


196 


\ ἢ \ Soe \ 

MOTOV nal Goanv αἰώνιον δια 

~ / 
τοῦ παιδος σου. 

4 

4, Πρὸ πάντων evyapic- 

~ wd 
TODMEV GOL OTL 

/ ς / " \ ,~ 
συ} ἡ δοξα εἶς τους αἰῶνας. 


5. Μνήσϑητι, Κύριε, τῆς éx- 
κλησίας σου τοῦ ῥύσασθαι 
αὐτὴν ἀπὸ παντὸς πονηρου 
καὶ τελειῶσαι αὐτὴν ἐν τῇ 
ἀγάπῃ σου, καὶ σύναξον αὐ- 
τὴν ἀπὸ τῶν τεσσάρων ἀνέ- 
μων τὴν ἁγιασϑεῖσαν εἰς τὴν 
σὴν βασιλείαν, ἣν ἡτοίμασας 


δυνατος εἴ 


DOCUMENT I. 


freely give spiritual food ᾿ 
and drink and eternal life 
through Thy servant. 

4, ‘Before all things we 
give thanks to Thee that 
Thou art mighty; to Thee 
be the glory for ever. 

5. ‘‘Remember, Ὁ Lord, 
Thy Church to deliver her 
from all evil and to perfect 
her in Thy love ; and gather 
her together from the four 
winds, * sanctified for Thy 
kingdom which Thou didst 
prepare for her; for Thine 


a Matt. xxiv. 31. 


* 601, substituted for ov by Br. Hi. Z. 6oz inserted after ou by Ha. 


Spiritual food and drink, etc.| A spiritual conception of the Eucharist 


based on the Lord’s discourse on the bread of life, John vi. 35 566. 


Ignatius 


and Justin Martyr first suggested a strongly realistic conception, which ter- 


minated at last in the dogma of transubstantiation. 


Ignatius (Ad Ephes. 


xx.) calls the Eucharist a medicine of immortality (papuwanor a Sav acias) 


and an antidote against death. 
of the elements. 


Justin M. speaks of a change (μετα βολή) 
But the African and Alexandrian fathers favored a spirit- 


ual conception till the time of Augustin, who was the chief authority for 
that view (afterwards advocated by Ratramnus and Berengar, but forced 


_to give way to transubstantiation), 


Deliver her from every evil] Comp. John xvii. 15, and Matt. vi. 18 (ὁὕσαι 


ἡμᾶς ἀπὸ τοῦ πονηροῦ). 


5. τελειῶσαι ἀυτὴν ἐν τῇ ἀγάπῃ δου. 


A peculiarly Johannean 


expression. Comp. John xvii. 23 (να wow τετελειωμένοι εἰς Ev); 1 


se κι » Ὁ ~ ΄ 
John ii. ὅ; ἡ ἀγαπῃ τοῦ ϑεοῦ τετελείωταλδ[); 


iv. 12-18 (ἡ τελεία Ayan). 


τὴν ἁγτασϑ εἰδαν] sanctified by the sacrifice of Christ ; comp. John xvii. 
EA ε 1 ΕῚ - J \ - ΄ > ΄ r 5, Η ' , 
19: ὑπὲρ αὐτῶν EVA Ayal ἐμαυτόν, ἵνα GOL καὶ ἀυτοὶ ἡγιασμένοι 


ἐν ἀληϑείᾳ, and Heb. x. 10: 


ἡχιασμένοι ἐόμὲν δια τῆς προσφορᾶς τοῦ 


δώματος Ἰησοῦ Χρίστοῦ ἐφάμαξ. Ha. inserts a comma after γιασϑ εἴ- 


6av,and connects 7s τὴν δὴν fac. with the verb δύναξον. 


the comma and explains : 
also B. M.: 
pare.” Sa. : 


Br. omits 


“¢sanctified in order to inherit the kingdom.” So 
“elle qui a été sanctifiée en vue de ton royaume que tu lui a pré- 
‘apres Vavoir sanctifice, pour ton royaume,” 


ete. 


Which Thou didst prepare for her.| This includes the doctrine of fore- 


ordination. 


Comp. Matt. xxv. 34, κληρονομήσατε τὴν 1TOIMAGLEVHY 


TEACHING OF THE TWELVE APOSTLES. 197 


αὐτῇ: ὅτι σοῦ ἐστιν ἡ δύνα- is the power and the giory 
pus καὶ ἡ δοξα εἰς τοὺς αἰῶ- for ever. 
vas. 

6. Ἐλϑέτω χάρις nat παρελ- 6. “Τοῦ grace come, and 
ϑέτω ὁ κόσμος οὗτος. ‘Os let this world pass away. " 
avvat τῷ ϑεῷ * Δαβίδ. Ez Hosanna to the God (Son) of 
τις ἅγιός ἔστιν, ἐρχέσθω: εἶ David. If any one is holy 
τις οὐκ ἔστι, μετανοείτω' μα- let him come, if any one is 
pavaSa. ‘Auny. “not holy let him repent. Ma- 

ranatha.” Amen.” 


* Comp. 1 Cor. vii. 31. 51 Cor xvi. 22. 


*‘Ocoavva, Br. Hi. Ha. W. 
t+ vio, Br. Hi. W. H. ἃ B. Sp., but Ha. R. retain Seo. 


ὑμῖν βασιλείαν ἀπὸ καταβολῆς πόδσμου. On the distinction between 
the church and the kingdom see note on IX. 4. 

6. Let grace come, ete.| Or, to retain the paronomasia: ‘‘ Let grace ap- 
‘pear, and let the world disappear.” Comp. 1 Cor. vii. 31: ‘‘ the fashion of 
this world passeth away.” éASérw χα 725 must be explained in the eschata- 
logical sense of the grace of the second coming ; comp. 1 Pet. i. 18 (τὴν 
χάριν Ev ἀποκαλύψει Ἰησοῦ Xp.); and Apoc. xxii. 17,20. Hence the 
conjecture of Potwin, Xpzdros for yuprs, is unnecessary. The opposite anti- 
millennarian tendency and the mighty missionary impulse of the Church led 
afterwards to pray for the delay of the end of the word, as Tertullian, con- 
trary to his own millennarian views, records in Apol, c. xxxix.: ‘‘ oramus 
pro mora finis.” See Ha., p. 35. 

To the God of David.| A strong testimony for the author’s belief in the 
divinity of Christ, to whom it must refer in connection with his coming 
here spoken of. It may be traced back to our Lord’s interpretation of 
the Messianic Ps. ex. 1 (‘‘The Lord said unto my Lord”) in Matt. xxii. 
42-46. Br. and Hi. conjecture σῷ viw, for τῷ Sew, to conform the pas- 
sage to Matt. xxi. 9, 15: ‘‘ Hosanna to the Son of David.’? But Ha. de- 
fends the reading of the MS. with six arguments. There arose an early 
prejudice against the designation of Christ as David’s Son ; Barnabas calls 
it an ‘‘error of the sinners,” and substitutes for it ‘“‘the Lord of David.” It 
is much easier to account for the change of Se@ into vid than vice versa. ὦ 

Let him repent.| ere, according to liturgical usage, would be the place " 
for the communion ; but as this was indicated at the close of the preceding 
prayers (LX. 5), we must understand this as an invitation to catechumens and 
unbelievers to join the Church. There was at the time not yet a strict sep- 
aration of the two parts of the service, the missa catechumenorum and the 
missa fidelium, as in the third century. In some American churches it is 
customary to exhort the non-communiecants after the communion to repent 
and to unite with God’s people. Br. explains: ‘‘ Let the saints come to meet 
the Lord. As many as are unbelievers, and not yet washed in the laver of 


198 DOCUMENT I. Ἐς 


ἢ. Τοῖς δὲ προφήταις ἔπι- ?. But permit the Prophets 
τρέπετε ευχαριστεῖν ὅσα Yé- to give thanks as much as [in 


λουσιν. what words] they wish. 
Κεφ. 1a. CuHap. XI. 
APOSTLES AND PROPHETS. 
1.°Os ἂν οὖν ἐλϑὼν διδάξῃ 1. Whosoever then comes 


grace, or who have fallen away, let them repent. May the Lord come and 
hiskingdom.” Ha.: ‘‘ Das épxéo3 bezicht sich auf den Zutritt eu der ver- 
sammelten, auf ihren Herrn wartenden Gemeinde ; an die spitere, ahnlich 
lautende Formel in Bezug auf den Zutritt zum Genuss der heil. Speise, ist 
nicht zudenken.” — : 

Maran-atha]| Aramxan (ANN 12), te, the Lord cometh (κύριος ἔρχε- 
rat); comp. 1 Cor. xvi. 22, where the same word occurs, and Apoc. xxii. 20: 
ἐς Amen: come, Lord Jesus” (ἔρχου, κύριε Ἰησοῦ). The word was a re- 
minder of the second coming, perhaps ‘‘ a mysterious pass-word of the early 
Christians ” (Bisping). Harnack: ‘‘ Man beachte, wie dieses uralte, dra- 
matisch aufgebaute Stossgebet (vota suspirantia, sagt Tertullian) die Gemeinde 
schliesslich in den Moment der Wiederkunft Christi versetzt ; so lebendig war 
die Hoffnung auf die Néhe derselben.” Sabatier: ‘‘ Le cri de Maranatha 
annonce la venue du Seigneur, non dans les espéces consacrées, mais son retour 
gloricux sur les nuées du ciel.” Field (in his Otium Norvicense, Pars tertia, 
a criticism of the Revised N. T., 1881. p. 110), renders the Syriac Moran 
etho: “Our Lord came,” or rather ‘Our Lord is come” (not ““ cometh”), sinee 
the Syriac verb represents either 71.S¢ (Jude, ver. 14), or ἥγεει (Luke xv. 27; 
1 John v. 20). ‘‘ Accordingly Theodoret and Schol. Cod. 7, explain the 
word to mean ὁ κύριος ἤλϑεν; Schol, Cod. 19, ὁ κύριος παραγέγονεν; 
and Schol. Cod. 46, ὁ κύριος ἡμῶν ἥκει.» 

ἡ, Permit the Prophets.| The whole congregation is addressed as having 
control over this matter. The liberty of extemporaneous prayer combined 
with liturgical forms. First, full liberty for all to pray in public meeting, 1 
Cor. xiv. 29, 31 ; then restriction of liberty to the prophets, as here ; at iast 
_| prohibition of free prayer. Justin Martyr, whom Br. aptly quotes, accords 
‘the same freedom to the presiding minister, or bishop (Apol. i. Ixvii): 
‘«¢ When our prayer is ended, bread and wine and water are brought, and the 
President (6 2poe67@s) in like manner offers prayers and thanksgivings 
according to his ability (667 δύναμις αὐτῶ). The people were to respond, 
«‘Amen.” Clement of Rome, like Paul, warns the Corinthians against dis- 
order and confusion, Ad. Cor. cap. xli. : ‘‘ Let each of you, brethren, in his 
own order give thanks unto God (ἐν τῷ 25i@ τάγματι εὐχαριότείτω TO 
Se), maintaining a good conscience and not transgressing the appointed rule 
of his service (τὸν ὡριόμένον τῆς λειτουργίας αὐτοῦ uavova), but 
acting with all seemliness.” Ha.: ‘* In der Did. gelten die Propheten als die 


Virtuosen des Gebets.” 
Notes to CHaprer XI. 


Here begins the directory of discipline and the officers of the Church, 
Chs. XI.-XIII., and Ch. XV. See the general discussion, pp. 62 sqq. 


TEACHING OF THE TWELVE APOSTLES. 


ὑμᾶς ταῦτα πάντα TA προει- 
ρημένα, δέξασϑε αὐτόν" 

2. Ἐὰν δὲ αὐτὸς ὁ διδασ- 
κῶν στραφεὶς διδάσπῃ ἄλλην 
διδαχὴν εἰς τὸ καταλῦσαι, μὴ 
αὐτοῦ ἀκούσητε. εἰς δὲ τὸ 
προσϑεῖναι δικαιοσύνην nat 
γνῶσιν Κυρίου, δέξασϑε av- 
τὸν ὡς Κύριον. 


3. Ilepi δὲ τῶν ἀποστόλων 
καὶ προφητῶν κατὰ τὸ δόγμα. 
τοῦ εὐαγγελίου οὕτως ποι- 
ἤσατε. 

4. Πᾶς δὲ ἀπόστολος ἐρχό- 
μένος πρὸς ὑμᾶς δεχϑήτω WS 
Κύριος. 


199 


and teaches you all the 
things aforesaid, receive him. 

2. But if the teacher him- 
self being perverted teaches 
another teaching to the de- 
struction [of this], hear him 
not, but if [he teach] to the 
increase of righteovsness and 
the knowledge of the Lord, 
receive him as the Lord. 

3. Now with regard to the 
Apostles and Prophets, ac- 
cording to the decree (com- 
mand) of the gospel, so do ye. 

4, Let every Apostle that ἢ 
cometh to you be received as || 
the Lord.* . 


ἃ Matt. x. 


40. 


2. Hear him not.| 2John10: 


“ΤῈ any one cometh unto you, and bringeth 


not this teaching, receive him not into your house.” 


Receive him as the Lord.| Matt. x. 40: 
me, and he that receiveth me receiveth Him that sent me.” 


Br. quotes also Ignatius, Ad. Eph. vi. 


“Ἢ that receiveth you receiveth 
John xiii. 20. 


3. Apostles and Prophets.| The first order of ministers whose field is the 
world. They have their commission directly from the Lord: while Bishops 
_ and Deacons are elected by the congregation, XV. 1. 

The decree of the Gospel.| The directions of Christ in sending out the 


Twelve and the Seventy, Matt. x. 5-12 ; Luke ix. 1-6; x, 4-21. 


δόγμα in 


the sense of decree, ordinance, as in Luke ii. 1; Acts xvi. 4; xvii. 7; Eph. 


ii. 15. 


4. Apostie.| In a wider and secondary sense ; as in Acts xiv. 4, 14: 


πον νι 7s 1° Gor, xv. ὅς; 7.1 Thess 1: 8. 


A wandering evangelist or 


itinerant preacher who carries the Gospel to the unconverted, and is there- 


fore not allowed to remain in one place. 


ministers in Euseb. H. Εἰ. iii. 37, quoted on p. 68. 


See the description of this class of 


Hermas uses the 


term likewise in the wider sense and speaks of forty Apostles and Teachers, 
Simil. ix. 15, 16,17, 25; Vis. iii. 5. The Did. cannot mean the original 
Twelve and Paul, for to them the restriction of ver. 5 would not apply 
(Paul sojourned three years in Ephesus, and eighteen months, and again three 
months in Corinth). It isa second and weaker generation. An indication 
that the book was written after a.p. 70. According to Mommsen, in Corpus 
Inseript. Lat., Tom. ix. num. 648 (Berol. 1888), the Jews used the term 
** Apostle” till the sixth century for a special class of officials. This is con- 


200 


5. Ov* μενεῖ δὲ ἡμέραν μί- 
αν, ἐὰν δὲ ῃ χρεία, καὶ τὴν 
ἄλλην, τρεῖς δὲ ἐὰν μείνῃ, 
ψευδοπροφήτης ἐστίν. 


6. Ἐξερχόμενος δὲ ὁ ἀπόσ- 
τολος μηδὲν λαμβανέτω. él μὴ 
ἄρτον ἕως οὐ αὐλισϑῆῇ: ἐὰν δὲ 
ἀργύριον αἰτῇ, ψευδοπροφή.- 
της ἔστί. 


ἡ Καὶ πάντα προφήτην λα- 
λοῦντα ἐν πνεύματι οὐ πειρά- 


DOCUMENT I. 


5. But he shall not remain 
[longer than] one day ; and, 
if need be, another [day] 
also; but if he remain three 
[days] he is a false prophet. 

6. And when the Apostle 
departeth, let him take noth- 
ing except bread [enough] 
till he reach his lodging 
(night-quarters). But if he 
ask for money, he is a false 
prophet. 

7. And every prophet who 
speaks in the spirit ye shall 


* ov, om. Hi.; 


~ x > ‘ T 5 , 
οὐ μενεὶ δὲ εἰ μὴ, Ha.; ov, with μενέτω: 


‘when. he 


makes a stay, /et him do it for one day (only),” Zahn. 


firmed by the Theodosian Code (Lib. xviv Tit. viii. 


of Jewish Presbyters and those 


, Lex 14), which speaks 


**quos tpst Apostolos vocant.” 


5. Not longer than one day.] The Jerus. MS. is here evidently defective. 
Hi. omits οὐ, Ha. inserts e2 μη} (comp. XII. 2), Z. changes ov into οὗ and 
supplies μὲν ἔτ ὦ (where he makes a stay, let him stay only for a day). 

Three days.| Two or three days of hospitality are granted to every way- ~ 


faring Christian brother, XII. 2, but to an Apostle only one or two days. 
This restriction indicates a frequent abuse of the Apostolic or Evangelistic 
office for purposes of gain. Lucian’s historical novel Peregrinus Proteus, 
in which he ridicules both the Cynic philosophy and the Christian religion, 
furnishes a commentary. 

A false Prophet.| Here equivalent for false Apostle. False Apostles are 
mentioned 2 Cor. xi. 18; Rev. ii. 2, 20; false Prophets, Matt. vii. 15; xxiv. 
11; Mark xiii. 22; Luke vi. 26; 2 Pet. ii. 1; 1 Johniv.1. Ha. quotes Ter- 
tullian De Preser. iv.: “Qui pseudo-prophete sunt, nisi falsi predica- 
tores? Qui pseudo-apostoli nisi adulteri evangelisatores?” 

Hermas, in the Hleventh Commandment, draws from experience an inter- 
esting comparison between true and false Prophets. The true Prophet, he 
says, is ‘‘ gentle, quiet, humble, and abstains from all wickedness and frcem 
the vain desire of this world, and,makes himself the poorest of all men;” 
while the false Prophet ‘‘ exalts himself, is hasty, shameless, talkative, and 
takes hire for his prophecy.” Comp. the notes of Ha. and the art. of Bon- 
wetsch, Die Prophetie im apost. und nach apost. Zeitalter, quoted p. 148. 

6. Comp. Matt. x. 9,10; Mark vi. 8; Luke ix. 3. 

7. Speaks in (the) spirit.| ἐν πνεύματι, without the article, in distinction 
from ἐν voz, that is in ecstasy, or in a highly exalted state of mind when it 
is the organ of the Holy Spirit. 1 Cor. xii. 3; xiv. 2; Rev. i. 10; iv. 2 


TEACHING OF THE TWELVE APOSTLES, 201 


σετὲ ουδέ διαπρινεῖτε' πᾶσα 
γὰρ ἁμαρτία ἀφεθήσεται, av- 
τη δὲ ἡ ἁμαρτία ovn ἀφεϑή- 
σεται. 

8. Ov was δὲ ὁ λαλῶν ἐν 
πνεύματι, προφήτηϑ ἐστίν, 
ἀλλ ἐὰν ἔχῃ τοὺς τρόπους rae 
ptov. Azo οὖν τῶν τρόπων 
γνωσϑήσεται ὁ ψευδοπροφή- 
της καὶ ὁ προφήτης. 


9. Καὶ mas προφήτης ὁ ρί- 
Gav * τραάπεδαν E 4 πνεύματι 
οὐ φάγεται ἐπ’ αὐτῆς, εἰδὲ 
pnye εὐδοπροφήτης ἐστί. 

10. Πᾶς δὲ προφήτης διδαάσ- 
nav τὴν ἀλήϑειαν, εἰ ἃ δι- 
δάσπει οὐ ποιεῖ, φψευδοπροφή- 
της ἔστί. 

11. Πᾶς δὲ προφήτης δεδο- 
κιμασμένος ἀληϑινὸς ποιῶν + 
εἰς μυστήριον κοσμικὸν ἔ ἐπ- 


* ὁρίζων, Br. et al. 


not try nor prove ; for every 
sin shall be forgiven, but this 
sin shall not be forgiven. 


8. Not every one that 
speaks in the spirit is a Pro- 
phet, but only if he has the 
behavior (the ways) of the 
Lord. By their behavior 
then shall the false prophet 
and the [true] Prophet be 
known. 

9, And no Prophet that or- 
ders a table in the spirit eats 
of it [himself], unless he is a 
false prophet. 

10. And every Prophet who 
teaches the truth if he does 
not practice what he teaches, 
is a false prophet. 

11. And every approved, 
genuine Prophet, who makes 
assemblies for a worldly mys- 


tuv@r, Hi. 


t xo6piumyv, Hi., xoGurov, Petersen ; ποιῶν μυόστ. xoGm. εἰς Exxd., Z. 


This sin shall not be forgiven.| Matt. xii. 31: 


“Every sin and blasphemy 


shall be forgiven unto men ; but the blasphemy against the Spirit shall not 


be forgiven.” 


8. Conformity to the Lord’s example is the criterion of a true Prophet. 


‘¢ By their fruits ye shall know them.” 


Comp. Matt. vii. 15-23. 


9. Order atable.| A love-feast ordered in ecstasy. A strange fact not men- 


tioned elsewhere. 


to personal uses by making a meal of the Eucharist. 
different reading, ὁ ῥέζων, ‘who is offering.” 


The true Prophet will not profane a sacred ordinance 


Gordon proposes a 
ῥέζω iS arare poetic word 


occurring in Homer and Hesiod, in the sense to perform a sacrifice. 

11. κοσμικὸν. Belonging to this world (in a local, not in a moral sense), 
mundane, worldly or earthly, as opposed to éxovpavior, heavenly; comp. 
Heb. ix. 1; where the tabernacle is called τὸ Wyzov ποσμιμόν, the sanctu- 


ary of this world, as distinct from the sanctuary in heaven. 


Hebrew it was used as a substantive. 


In Rabbinical 


ποιῶν εἰς μυστήριον κοσμικὸν éExuAnoias.| The most difficult passage 


in the Did. and not yet satisfactorily explained. 


Br. admits that it is 


202 DOCUMENT I. 


κλησίας, μὴ διδάσκων δὲ moi- tery [2], but does not teach 
εἶν ὅσα αὐτὸς ποιεῖ, οὐ upi- [others] to do what he him- 
ϑήσεται ἐφ᾽ ὑμῶν: μετὰ Θεοῦ self does, shall not be judged 


obscure and indistinct (6xoretv ov καὶ A6a@és), and proposes his explanation 
with diffidence (p. 44). ποιῶν seems to require an object; éxx\noias may 
be the plural aecusative depending on ποιῶν, or the singular genitive 
depending on μυστήριον. The earthly mystery may be the Church itself 
in this world, as the Gospel is called a mystery (Rom. xvi. 25, 26). For 
the absence of the article in the latter case, comp. Heb. ii. 12 (ἐν μέσῳ 
éxxA.) and 3 John 6.—Different renderings: Fa.: who makes assemblies 
for a mystery of this world. H. and B.: acting with a view to the mystery 
of the church on earth. St.: dealing with reference to the mystery of the 
church here below. H. and N.: working into the mystery of the church in’ 
the world. O.: with a view to the world-mystery of the church. Sp.: who 
summons assemblies for the purpose of showing an earthly mystery. W.: der 
Tersammlungen zu einem Geheimniss vor der Welt macht. Ha.: der im 
Hinblick auf das irdische Geheimniss der Kirche handelt. Z,: wenn er eine 
symbolische Handlung welticher Art vollzieht. Kr.: wenn er in Bezug auf 
die Khe die etwas Weltliches und doch in der Kirche (nach Eph. V. 32) etwas 
Geheimnissvolles ist, fiir seine Person starke Dinge leistet (durch Verheira- 
thung und Wiederverheirathung). B.-M,: exergant son corps (2) en vue du 
mystere terrestre de Véglise (sans imposer aux autres ses pratiques ascétiques). 
Sa.: travaillant au mystére terrestre de Véglise. Hi. changes the reading 
ποιῶν into wu@y,and ποσμικόν into ποσμιμκῶν, ‘initians in mysterium 
secularium ecclesias’’ (with reference to the Gnostic and Montanistic distine- 
tion between psychical-or secular, and pneumatic or spiritual churches, but 
has found no response. Petersen (p. 8) proposes %oGuzov, chaste, in oppo- 
sition to the unchaste mysteries of the heathen; likewise without response. 
Interpretations: (1) Br., Z., Fa., R., Sp.: symbolical actions like those of 
Isaiah (xx. 2, 4), Jeremiah (xix. 1; xxvii. 2; xxviii. 10), Ezekiel (iv. 12-v. 3), 
Hosea (i. 2 sqq.), Agabus (Acts xi. 28; xxi. 11). Br.: ἐγωιλησιάζων ror’ 
λαὸν εἰς τὸ ἐπιδεῖξαι αὐτῷ ἔργον δυμβολικόν ὁ αὐτὸς épyalerat 
ἐπὶ παρακλήσει καὶ νουϑεδσίᾳ τῶν πιότῶν. The Prophet would at 
times perform a striking and exciting symbolic action, like the old Prophets; 
but in all these dramatic shows there was grave danger of vanity and impo- 
sition for the sake of gain. Hence the author, while permitting such excep- 
tional exhibitions, guards against abuse by insisting that the Prophet should 
receive no pay, and not teach others to perform like acts. (2) Ha.: absti- 
nence from marriage. He refers to Eph. v. 32, Ignatius, Ad Polyc. v., and 
Tertullian, De Monog., xi., which recommend celibacy as being more consist- 
ent with a perfect Christian than marriage. But this is far-fetched, and by 
the great mystery Paul does not maan celibacy, but marriage or rather the 
union of Christ with his church. Besides celibacy needed no apology in view 
of the ascetic tendency which set in very early in opposition to the bottom- 
less sexual depravity of the heathen world. (8) Krawutzcky (in his second 
article, 7. 6., p. 581, note) takes the very opposite view, that the Did. allows 


TEACHING OF THE TWELVE APOSTLES. 203 


yap ἔχει τὴν πρίσιν" ὡσαύ- by you; for he has his judg- 
Tos yap Exoinoav καὶ οἵ ap- ment with God (or, his judg- 


χαῖοι προφῆται. ment is in the hands of God); 
for so did also the ancient 

Prophets. 
12. Ὃς δ᾽ ἂν εἴπῃ ἐν πνεύ- 12. But whosoever says in 


pare 4os μοι ἀργύρια 7) ὅτε: the spirit: Give me money 
pa τινα, οὐκ ἀκούσεσϑε av- or any other thing, ye shall 
τοῦ: ἐὰν δὲ περὶ ἄλλων ὑσ- not listen to him; but if he 


the Prophets to marry and even to remarry, after the example of some of the 
Hebrew Prophets, provided only they do not teach others to imitate their ex- 
ample. He refers to the case of Hos. i. 2; iii. 1; but this marriage to an 
adulteress is probably to be understood figuratively. (4) E. B. Birks (in 
**The Guardian” for June 11, 1884): ““ making garniture of a church fora 
sacramental celebration.” Prophets may make shrines or altars for the cele- 
bration of the Eucharist so long as they do not encourage others in set- 
ting up separate conventicles. (5) Hicks in ‘“ The Guardian,” approved by 
E. Venables in ‘‘The British Quart. Rev.” for May, 1885 (p. 353): calling 
assemblies of the church for the purpose of revealing future events in the 
world’s history, as were foretold by Agabus (Acts xi. 28), or impending 
judgments on the enemies of the church. Such predictions might provoke 
disloyalty to the civil government. This gives very good sense. (6) Gordon: 
‘‘doing with an eye to the church’s mystery in the world,” ὁ.6., the hidden 
potency of the Kingdom of God on earth. (7) Sabatier identifies the mys- 
tery of the Church with the mystery of the Gospel, Eph. vi. 19, and contrasts 
it with the mystery of iniquity, 2 Thess. 11. 7.“ Annoneer ? Hoan gile, c est 
hater la venue des temps, c’est atder le mystére terrestre de ? Eglise” (comp. 
Apoc. x. 7: “then is finished the mystery of God, according to the good 
tidings which he declared to his servants the prophets”).—I venture, modestly, 
to suggest two more interpretations. (8) “The earthly mystery of the 
church” is the sacrament or the sacrifice of the Eucharist, which in the 
Greek church is emphatically called μυστήριον (comp. Eph. v. 32). This 
might be supported by the connection with ‘‘the ordering a table” just 
spoken of (XI 9), and with Chs. IX. and X. and XIV., all of which treat of 
the Eucharistic sacrifice; but it does not suit the last clause of the verse. (9) 
The observance of the ceremonial law, or the bearing of the whole yoke; 
comp. VI. 2 and the note there. Upon the whole, however, the interpreta- 
tion of Br. is, perhaps, the least objectionable, and next to it that of Hicks. 

The ancient Prophets] of the Old Testament. Symbolic actions are re- 
ported of several of them, Isaiah, Jeremiah, Ezekiel, Hosea. The reference 
to the Hebrew Prophets is natural, and it is necessary if we assign the Did. 
to the first century. Ha. and Hi., who date it from the middle of the second 
century, understand the early Christian Prophets, as Agabus, the daughters 
of Philip, Judas, Silas, Quadratus. But they could hardly be called ἀρχαῖοι 
even then without distinguishing them from the stillolder Hebrew Prophets. 


204 


τερούντων εἴπῃ δοῦναι, μη- 
δεὶς αὐτὸν κρινέτω. 


Κεφ. ιβ΄. 


1. Πᾶς δὲ ὁ ἐρχόμενος ἐν 
ὀνόματι Κυρίου δεχϑήτω, 
ἔπειτα δὲ δοκιμάσαντες av- 
τὸν γνώσεσθε, σύνεσιν yap 
ἔδεται ἢ, δεξιὰν nat apiote- 


pay, 
> , ’ 

2. Ei μὲν παρόδιός ἐστιν ὁ 

ἐρχόμενος, βοηϑεῖτε αὐτῷ 


ὅσον δύνασϑε' οὐ μενεῖ δὲ 
πρὸς ὑμᾶς él yay δὺο 7) τρεῖς 
ἡμέρας, EAV Hy avay nn. 


8. Ei δὲ ϑέλξει πρὸς ὑμᾶς κα- 


Snoait, τεχνίτης ὦν, épya- 
GEOI@ nal φαγέτω. 


* ξξετε, Br. &. 


DOCUMENT I. 


bid you to give for others that 
lack, let no one judge him. 


πα. XII. 
ReEcEIViINnG Disciples. 

1. Let every one that comes 
in the name of the Lord be 
received, and then proving 
him ye shall know him; for 
ye shall have understanding 
right and left. 

2. If indeed he who comes 
is a wayfarer, help him as 
much as ye can; but he shall 
not remain with you longer 
than two or three days, unless 
there be necessity. 

3. If he wishes to settle 
among you, being a crafts- 
man (artisan), let him work 
and eat (earn his living by 
work). 


+ xaSicoaz, Ha. Hi. Z. 


Notes To CHaprTrer XII. 


1. Every one] who professes Christ. 


Hospitality is to be exercised to all 
without distinction, but not to the extent of encouraging idleness. 


Every 


one who can must work. Comp. 2 Thess iii. 10-12. 
Ye shall know, ete.| Ye shall know the difference between right and wrong, 


between true and false Christianity. The Ap. Const. vii. 28 paraphrase the 
passage: ‘‘ Ye are able to know the right hand from the left and to dis- 
tinguish false teachers from true teachers.’’ Br. refers to 2 Cor. vi. 7 (“ by 
the armor of righteousness on the righth and and the left’’); 2 Tim. ii. 7 (‘the 
Lord shall give thee understanding in all things”). Ha. takes σύνεσιν ἕξετε 
as a parenthesis. 

2. παρόδιος.] Post-classical for wapodirns, traveller. The Sept. has 
mapodos, 2 Kings xii. 4 (which in classical Greek means entrance, side- 
entrance). Paul uses ἐν παρόδῳ, by the way, 1 Cor. xvi. 7. The Jews, hay- 
ing no country of their own, and being engaged in merchandise were great 
travellers, and so were the Jewish Christians (as Aquila and Priscilla, whom 
we find in Rome, Corinth, and Ephesus, Acts xvi. 3-5; xviii. 2). This 
habit tended to strengthen the ties of brotherhood and to promote catholicity. 

3. Let him work, eic.| 2 Thess. iii. 10. ‘‘If any will not work, neither 


TEACHING OF THE TWELVE APOSTLES. 


4. Ei δὲ οὐκ ἔγχει τέχνην, 
κατὰ τὴν σύνεσιν ὑμῶν προ- 
νοήσατε, πῶς μὴ ἀργὸς μὲ 
ὑμῶν δήσεται χριστιανός. 

ὅ. Εἰ δ᾽ οὐ ϑέλει οὕτω ποι- 
εῖν, χριστέμπορός ἐστιν" 7 0- 
σέχετε ἀπὸ τῶν τοιούτων. 


Κεφ. ty’. 


1. Πᾶς δὲ προφήτης ἀληϑι- 
vos, ϑέλων uaShoar* πρὸς 
ὑμᾶς, ἀξιός ἐστι τῆς τροφῆς 


205 


4, But if he has not handi- 
craft (trade), provide accord- 
ing to your understanding 
that no Christian shall live 
idle among you. 

5. And if he will not act 
thus he is a Christ-trafficker. 
Beware of such. 


Cuap. XIII. 
TREATMENT OF PROPHETS. 
1. But every true Prophet 
who wishes to settle among 
you is worthy of his food (or, 


αυτοῦ. 


support). 
Ἐπ σα, Ha. Hi. Z. 


let him eat.” Paul set the noblest example of self-support, working at his 
own trade at night after preaching the gospel during the day. The early 
Christians were mostly of the lower classes, artisans, freedmen, slaves. 
Society, like a house, is built and regenerated from the bottom upwards, not 
from the top downwards. Ha.: “ Wie nachdriicklich wird die Pflicht der 
Arbeit eingescharft, und zugleich die Solidaritdt aller Gemeindeglieder |” 

A Christian.| The name only once in the Did. It arose among the Gentiles 
in Antioch between 40 and 50, Acts xi. 26, and occurs again xxvi. 28, and 
1 Pet iv. 16. The usual designations among the Christians were, ‘‘ dis- 
ciples,” ‘‘ believers,” ‘‘ brethren,” “saints.” The last is used in the same 
general sense in Did, IV. 2. 

χριστέμπορος.] A Christ-trafficker, Christ-monger, t. 6., one who makes 
gain out of his Christian profession (comp, 1 Tim. vi. 5); a new word, but 
expressive and used afterwards by Pseudo-Ignatius and Pseudo-Clement. 
Barnabas (ch. x.) warns against selfish idlers who sponge upon Christian 
charity. Ignatius (Ad Eph. vii.) speaks of men ‘‘ whose practice is to carry 
about the name (of Christ) in wicked guile,” whom we must shun ‘‘ as wild 
beasts.” Polycarp(Ad Phil. vi.) warns the Philippians against those ‘‘ who 
bear the name of the Lord in hypocrisy.” Hermas (Mand. Xi.) 
describes anitinerant charlatan who demands the first place in the assembly, 
lives in great luxury, and refuses to prophesy except for payment in advance. 
Lucian’s Peregrinus Proteus is such an impostor who deceived the simple- 
hearted Christians. That race will never die out in this world. 


Notes To Cuarter XIII. 
1. Every Prophet who wishes to settle among you.| There were two classes 
of Prophets, itinerant and stationary or local; while the Apostles were only 
itinerants (XI. 5). 


Worthy of his food] or support, maintenance, no more and no less. The 


206 DOCUMENT I. 


2. ‘Aoavras διδάσπαλος ἀ- 2. Likewise a true Teacher 
AnSiv0s ἐστιν ἄξιος καὶ av- igs himself worthy, like the 
TOS ὥσπερ ὁ ἐργάτης τῆς τρο- Workman, of his food. 
pis αὐτοῦ: 

3. Πᾶσαν οὖν. ἀπαρχὴν 8. Therefore thou shalt 
γεννημάτων ληνοῦ nat ἅλω- take and give all the first- 
νος βοῶν te nat προβάτων fruit of the produce of the 
“λαβὼν δώσεις τὴν [ἀπαρχὴν]" wine-press and threshing- 
τοῖς προφήταις" αὐτοὶ yap floor, of oxen and sheep, to 
εἰσιν OL ἀρχιερεῖς ὑμῶν. the Prophets; for they are 

your chief-priests. 


* Omit τ, ἄπαρχ. Br. et al. * Matt. x. 10. 


principle and duty of ministerial support are laid down by Christ, Matt. x. 
10 ; Luke x. 7, and by Paul 1 Cor. ix. 7, 9, 18, 14; 1 Tim. v. 18. 

2. Likewise a true Teacher.| Prophets and Teachers are associated in 
Acts xiii. 1, distinguished in 1 Cor, xii. 28, 29; Eph. iv. 11. Paul cails him- 
self ‘‘an Apostle and Teacher” of the Gentiles, 1 Tim. ii. 7; 2 Tim. i. 11. 
Rulers (7yvoujcevoz) and Teachers are identified in Heb. xiii. 7, 17. See 
the note of Ha., p. 50 sq. 

All the first-fruits.| According to the provisions of the Mosaic law, Ex. 
xxii. 29; Num. xviii. 12; Deut. xviii. 3,4; Ez. xliv. 30; Neh. x. 35-877. 
See Smith’s or Schaff’s Bible Dict. sub. First-fruits. The law prescribed also 
tithes, 7. 6. the tenth of all produce, as well as of flocks and cattle; they 
belong to Jehovah and were paid to the Levites as the reward for their 
service, who were again ordered to devote a tenth of these receipts to the 
maintenance of the high-priest (Num. xviii. 21-28). The tithe is not men- 
tioned in the Did., but the Ap. Const. vii. 29 add after the first-fruits : 
«Thou shalt give the tenth of thy increase to the orphan, and to the widow, 
and to the poor and to the stranger.” 

For they are your chief priests.| In the N. T. ἀρχιερεύς is used (1) of 
the Jewish high-priest (oman W131, § ἑερεὺς ὁ μέγας), Matt. xxvi. 3, 
62, 63, 65, ete.; (2) of Christ, the true and eternal high-priest, in the 
Ep. to the Hebrews (ii. 17; iii. 1, ete.) ; (3) in the plural, of the members of 
the Sanhedrin, and of the heads of the twenty-four classes of priests (Matt. ἢ. 
4, etc.). The N. T. teaches the universal priesthood of all believers (2 Pet. 
ii. 9; Rev. i. 6), but nota special priesthood of ministers in distinction from 
the laity. This passage gives the first intimation of the sacerdotal view of the 
ministry, but the author confines it to the Prophets, and probably uses the 
word in a figurative or spiritual sense. The idea crept early and easily from 
the synagogue into the church, first by way of comparison and soon after in 
a realistic sense. About the same time (between a.p. 90 and 100) Bishop 
Clement of Rome (Ad Oor. ch. xl.) significantly. compared the Christian 
ministry to the Aaronic priesthood and made a distinction between the 


x 


TEACHING OF THE TWELVE APOSTLES. 


4. Ἐὰν δὲ μὴ ἔγητε προφή- 
την, δότε τοῖς πτωχοῖς" 

ὅ. Ἐὰν σιτίαν ποιῇς, τὴν 
ἀπαρχὴν λαβὼν δὸς κατὰ τὴν 
ἐντολήν" 


6. Ὡσαύτως περάμιον  ot- 
vov ἢ ἐλαίου ἀνοίξας, τὴν 
ἀπαρχὴν λαβὼν δὸς τοῖς προ- 
φήταις. 

ἡ. ‘Apyuptov δὲ καὶ ἱματισ- 
μοῦ καὶ παντὸς κτήματος λα- 
βὼν τὴν ἀπαρχὴν ὡς ἄν σοι 
δόξῃ, δὸς κατὰ τὴν ἐντολήν. 


207 


4; But if ye have no Pro- 
phet, give to the poor. 

5. If thou preparest bread, 
take the first fruit and give 
according to the command- 
ment. 

6. Likewise when thou 
openest a jar of wine or of 
oil, take the first-fruit and 
give to the Prophets. 

ἡ. And of silver, and rai- 
ment, and every possession, 
take the first-fruit, as may 
seem good to thee, and give 


according to the command- 
ment. 


clergy and laity. The passage has been declared an interpolation, but with- 
out any good reason. Thenext distinct trace of this idea we find in a letter 
of Polycrates, Bishop of Ephesus, about A.p. 190, to Victor, Bishop of Rome, 
as preserved by Eusebius (v. 24). Polycrates calls St. John ‘a priest who 
wore the sacerdotal plate” (fepeus τὸ πέταλον wep@popixos). Comp. Church 
Hist. ii, 216 ; and i. 431. After the close of the second century all the 
‘Bishops and Presbyters were called priests (ἱερεῖς, sacerdotes), and the 
Bishop sometimes high-priest (a py1pevs, summus sacerdos, pontifer maxi- 
mus). Tertullian uses the terms (De Bapt. vii.; De Pud. i.; De Exhort. 
Oast.), but as a Montanist he protested against a priestly order and 
asserted the universal priesthood of all believers. Cyprian is the chief cham- 
pion of sacerdotal episcopacy in the Ante-Nicene age. In the Ap. Const. 
the hierarchical and sacerdotal system is fully developed. I will only quote 
one passage (ii. 25): ‘‘ The Bishops are your high-priests, as the Presbyters 
are your priests, and your present Deacons instead of your Levites ; so are 
also your readers, your singers, your porters, your deaconesses, your widows, 
your virgins, and your orphans; but He who is above all these is the High 
Priest.” The sacerdotal view prevailed in all Christendom till the time of 
the Reformation, which returned to the primitive idea of the universal priest- 
hood of believers. See Church Hist. ii. 127, and 150 sq., and Lightfoot, Ex- 
curs. on the Christian Ministry in Com. on Philippians, p. 258 sqq. 

If ye have no Prophet,| There were therefore congregations without 
Prophets, but not without Bishops and Deacons (XV. 1). In the absence of 
the former the latter were to teach. The Did. marks the transition period 
from the Apostles and Prophets who were passing away, to the Bishops and 
Presbyters who began to take their place. 

oiriayv.| σιτία means in Byzantine Greek batch or baking of bread. (See 


208 DOCUMENT I. 


Keg. ιδ΄. Cuap. XIV. 
Tue Lorp’s DAY AND THE SACRIFICE, 
1. Κατὰ κυριακὴν δὲ Kupi- 1. And on the Lord’s Day 
ov συναχϑέντες κπλάσατε ap- of the Lord* come together, 
Tov καὶ εὐχαριστήσατε mpo- and break bread, and give 
ceSopolkoynoapevor* τὰ ma- thanks, haying before con- 


͵ 


* Rev. i. 10. 
*apoezou. vy. Gebhardt, Hi. Ha. [in the notes but not in the text] Z. 


Sophocles, Gr. Lex., p. 990.) In classical Greek 6zrza@ is the plural of 
σιτίον, and means grain or food. 


Notes To CHApTeR XIV. 


This chapter interrupts the connection and should precede Ch. IX. But 
the writer, before proceeding to the local officers of the Church, inserts here 
a direction concerning the Lord’s Day observance and public worship which 
is to be conducted chiefly by the Prophets (comp. X. 7), Perhaps the more 
immediate association in his mind was the priest (XIII. 3) and the sacrifice 
(XIV. 1); for the ideas of priest, altar, and sacrifice are inseparable, whether 
they be used in the realistic or in the figurative sense, 

1. On the Lord’s Day of the Lord.| The first use of xvpzax7 as a noun, 
but with the pleonastic addition τοὺ κυρίου. St. John (Rey. i. 10) uses it 
first as an adjective, xvpraxn ἡμέρα, Dominica dies. The resurrection of 
Christ, his appearance to the disciples, and the pentecostal outpouring of 
the Holy Spirit, all of which took place on the first day of the week, are ἡ 
the basis of the Christian Sunday. Its observance in the Apostolie age 
may be inferred from Acts xx. 7; 1 Cor. xvi..2; Rev. 1. 10. The Did. 
gives us the first post-Apostolic testimony for Sunday as a day of public 
worship. Pliny (Letter to Trajan, x. 97) calls it ‘“‘the stated day,” on 
which the Christians in Bithynia assembled before daylight, to sing hymns 
to Christ as a God, and to bind themselves by a sacramentum. Bar- 
nabas (Ep. xv.) calls it ‘‘ the eighth ” day, in opposition to the Jewish Sab- 
bath. Ignatius (Ad Magnes. ix.) calls it ~vpraxn, likewise in opposition to 
the Jewish observance (μηρέτε σα ββατίζοντες, ἀλλὰ unaTa πυρταπηὴν 
ζῶντες). Justin Martyr: ““{Π6 day called Sunday” (ἡ τοῦ ᾿Ηλίου Aeyo- 
μένη ἡμέρα, Apol. i. Ixvii.), on which the Christians hold their common 
assembly, because it is the first day of creation and the day on which 
Jesus Christ their Saviour rose from the dead. 

Break bread and give thanks.] Designation of the Agape and Eucharist. 
Acts ii. 46; xx. 7, 11; 1 Cor. x. 16. This was the regular Lord’s Day ser- 
vice, connected no doubt with Scripture reading, praying, singing, exhorta- 
tion, according to Old Testament precedent. Ha.: ‘‘ Hs ist von héchster 
Bedeutung fiir die Geschichte des Cultus, dass der Verfasser der Did. fiir 
den Sonntagsgottesdienst lediglich die Feier des Abendmahls nach vorher- 
gegangener Exhomologese vorschreibt.” 

προδεξομολογησα μεν οἱ] having confessed in addition to, or in connec- 


TEACHING OF THE TWELVE APOSTLES. 209 


, 7 ς ~ ov . 
ραπτῶματα υμῶν, οπῶς πα- fessed your transgressions,* 


Sapa ἡ ϑυσία ἡμῶν ἢ. that your sacrifice may be 
ase" pure: 
2. Πᾶς δὲ ἔχων τὴν Ἐ augi- 2. Let no one who has a 


βολίαν peta τοῦ ἑταίρου av- dispute with his fellow come 
τοῦ μὴ συνελθέτω ὑμῖν ἕως together with you until they 


*Comp. James ¥. 16. 


* rzva, von Gebhardt, Ha. Z. 


tion with, thanksgiving; but this verb occurs nowhere else and is probably a 
writing error for πρόξξομ, having before confessed. This emendation was 
suggested by von Geb. and is adopted by Ha. in the notes, though not in the 
text. First confession of sin, then thanksgiving. Confession is here en- 
joined as a regular part of public worship, and is also enforced IV. 14 (ἐν 
énudnoia ἐξομολοχγησῃ τὰ παραπτώματα Gov). Comp. Jas. v. 16. In 
the Ap. Const. vil. 30 the confession of sin in connection with the Eucharist 
is omitted. 

‘That your sacrifice may be pure.| ϑυσία (from ϑύω, to kill and offer as 
sxerifice) is often used tropically of spiritual sacrifices of praise and self-con- 
secration, Rom, xii. 1 (Svdiav ζῶσαν): 1 Pet. ii 5 (avevsarinas Svuodias); 
Phil. ii. 17 (ϑυσία “ai λειτουργία τῆς πίστεως); Heb. xiii. 15 (ἐν αφέ- 
ρῶμεν ϑυσίαν αἰνέσεως διαπαντὸς τῷ Sew.) The Eucharist, as the 
name indicates, was regarded as a feast of thanksgiving for all the mercies 
of God, temporal and spiritual, especially for the redemption, and as a 
sacrifice of renewed consecration of the whole congregation to Christ in re- 
turn for his self-sacrifice for our sins. ‘The elements of bread and wine were 
tokens and types of the gifts of nature and the gifts of grace with reference 
to the broken body and shed blood. They were presented as a thank-offering 
by the members of the congregation, and the remnants were given to the 
poor. In these gifts the Christian people yielded themselves as a priestly 
race to God, the giver of all good. Justin Martyr, Dial. 6. Tryph. Jud. ο. 
exvii.: ‘‘ Accordingly God, anticipating all the sacrifices which we offer 
through this name, and which Jesus the Christ enjcined us to offer, 7. 6.. in the 
Eucharist of the bread and the cup, and which are presented by Christians in 
all places throughout the world, bears witness that they are well-pleasing to 
Him.” In his account of the celebration of the Eucharist, Apol. 1. lxv., Jus- 
tin M. says: ‘“‘ When the President (the Bishop) has given thanks, and ail the 
people have expressed their assent [by saying Amen], those who are called by 
us ‘ Deacons’ give to each of those present to partake of the bread and wine 
mixed with water over which the thanksgiving was pronounced, and to 
these who are absent they carry away a portion (Ixvi.). And this food is 
called among us ‘ Eucharist,’ of which no one is allowed to partake but those 
who believe that the things we teach are true, and who have been washed 
with the washing for the remission of sins and who are living as Christ has 
enjoined.” 

2. Until they are reconciled.| According to the direction of Christ, Matt 

14 


210 DOCUMENT I. 


ov διαλλαγῶσιν, ἵνα μὴ xo are reconciled, that your sac- 
νωϑῇ ἡ Svoia ἡμῶν *. rifice may not be defiled.* 

3. Αὕτη γάρ ἐστιν ἡ ῥηϑεῖς- 3. For this is that which. 
σα ὑπὸ K υρίου" Ἔν παντὶ wasspokenby the Lord : “Τὰ 
τόπῳ παὶ χρόνῳ προσφέρειν every place and time offer me 


* ὑμῶν, Br. &e. Comp. Matt. v. 28, 24. 


v. 23, 24. Reconciliation among men is a necessary prerequisite of a worthy 
communion which celebrates the reconciliation between God and man 
through the atoning sacrifice of Christ. This is implied here. Br. com- 
pares Ireneus, Adv. Her. iv. 18, 1. 

May not be defiled.| Br. quotes Matt. xv. 11-20 ; Mark vii. 15-23; Acts 
x. 15, 21,28; Heb. ix. 13. Justin M. says (Apol. i.lxvi.): . . . ‘*Sowe, who 
through the name of Jesus have believed as one man in God the Maker of 
all, have been stripped, through the name of his first-begotten Son, of the 
filthy garments, that is of our sins ; and being vehemently inflamed by the 
word of his calling, we are the true high-priestly race of God, as even God 
himself bears witness, saying, that in every place among the Gentiles sacri- 
fices are presented to Him well pleasing and pure (Mal. i. 10-12.) Now God 
receives sacrifices from no one, except through his priests.” 

3. Spoken by the Lord.| vpzios seems to refer to Christ, just mentioned 
in ver. 1, and implies that the writer believed in the pre-existence of 
Christ who spoke through the Prophets ; comp. 1 Pet. i. 10, 11. (An argu- 
ment against the charge of Ebionism.) The distinction made by Gordon 
that the Did. uses xvpzos without the article of God, and ὁ xvpzos of Christ 
is untenable ; see the title διδαχῇ πυρίου. 

In every place.| A free quotation of Mal. i. 11, 14 (Sept.). The only 
quotation from the canonical books of the O. T. except that in XVI. 7 from 
Zech. xiv. 5. See above, Ch. XXIV. 78 sqq. 

The passage of Malachi was generally understood in the ancient church to 
be a prophecy of the eucharistic sacrifice. Justin M. refers to it frequently, 
Apol. i. lxvi.; Dial. c. Tryph. Jud. c. xxviii.; xli.; cxvi.; exvii.; so also 
Ireneus Adv. Her. iv. 17, 5,6; 18, 1,4; Clement of Alex. Strom. v. 14, 
136; Tertullian, Adv. Jud. v.; Adv. Marc. iil. 22. The “ Second Ordinances 
of the Apostles” (δεύτεραι τῶν ᾿Αποότ. διαταείξει:) spoken of in the sec-- 
ond Ireneus Fragment (ed. Stieren i. 854, and ed. Harvey ii. 509), probably 
refer to the Eucharistic sacrifice as the new sacrifice of the New Covenant 
(νέα προσφορὰ ἐν τῇ παινῇ δια ϑη»"}), in the place of the old sacrifices 
which ceased with the destruction of the Temple. Br. thinks it not unlikely 
(undev aniSavorv)that these second Apostolic Ordinances are identical 
with our Did. This is at least far more probable than the opposite conject- 
ure of Krawutzcky that the Did. was written in Ebionitic opposition to 
those Ordinances on account of the omission of νέα. See above p. 24, 
note. Bickell, on the contrary, finds here the germ of the Roman mass, and 
R. Catholic controversialists constantly appeal to the same passage of Mala- 
chi in proof of that institution. But the Did. plainly means only a thank- 


TEACHING OF THE TWELVE APOSTLES. 2.1} 


δ . 
μοι ϑυσίαν uaSapav: ὅτι a pure sacrifice, for I am a 
βασιλεὺς μέγας εἰμί, "λέγει great King, saith the Lord, 
Kupios, κμαὶ τὸ ονομὰ pov and my name is wonderful 


Savpactrov ἐν τοῖς ἔϑνεσι. among the Gentiles.” * 
Κεφ. τε΄. CHap. XV. 
BisHops AND DEACONS. 
1. Χειροτονήσατε οὖν ἕαυ- 1. Elect therefore for your- 


~ > / , 5 
τοῖς Ex1g nO TOUS καί Stanovovs selves Bishops and Deacons 


“Malian ΤΣ 14 


offering by the whole congregation. The idea of the Lord’s Supper as an 
actual though unbloody repetition of the atoning sacrifice on the cross by the 
hands of the priest, came in later in the third century, at the time of Cyprian, 
in connection with the sacerdotal conception of the ministry, and the literal 
interpretation of the altar, Heb. xiii. 10. The truth underlying the Greek 
and Roman mass (for in this respect the two churches are entirely agreed) is 
the commemoration and renewed application of the one all sufficient sacrifice 
on the cross in the Lord’s Supper. On the gradual development of the 
idea of the Eucharistic sacrifice see Church History, vol. ii. 245 sq. and iii. 


503 566. 
Notes To CHApTrer XV. 


This chapter treats of the local or stated and permanent ministers of the 
gospel. It is separated from the chapters on the Apostles and Prophets 
(XI.-XIIT.), but connected with them by the eucharistic sacrifice on the 
Lord’s Day as the chief part of Christian worship (XIV.). The congregations 
could not rely on the occasional services of these itinerant Teachers, who 
gradually passed away, together with the extraordinary gifts. Comp. above 
Ch. XIL., p. 73 sqq. 

1. χειροτονησατε.] The Greek verb means in classical writers to stretch 
out the hand (χείρ), or to vote for by show of hands ; then to elect, to appoint. 
So in Acts xiv. 23; 2 Cor. viii. 19; and here. Ignatius uses it in the same 
sense, 6. g., Ad Philad. x. 1 (ed. Zahn, p. 80: πρέπον ἐστὶν ὑμῖν, Ss éx- 
πλησίᾳ Seov, χειροτονῆσαι διάπονον εἰς TO πρεσβεῦσαι ἐκεῖ Seov 
πρεσβείαν) ; comp. Ad Smyrn. xi. 2; Ad Polye. vii. 2. The congrega- 
tional officers, and even the Bishops and Popes were elected and supported 
by the people during the first centuries ; but afterwards the Priests of the 
diocese monopolized the election of the Diocesan, and the college of Cardi- 
nals the election of the Pope. In later ecclesiastical Greek, γετροτον ἕω 
means to ordain, Ap. Const. viii. 4,5, and Ap. Can. i.: ‘Let a Bishop be 
ordained (yetpaoxtoveioS) by two or three Bishops,” and Ap. Can. ii: 
‘Let a Presbyter or Deacon, and the other Clergy, be ordained by one 
Bishop.” Hence the Ap. Const. in the parallel passage vii. 31 substitute 
προχειρίρασϑε for χειροτονήσατε. 

ἐπισκόπους. Used in the same sense as πρεόβύτεροι, who for this rea- 
son are omitted, as in the Pastoral Epistles (1 Tim. iii. 8-13, and Phil. i. 1). 


212 


ἀξίους τοῦ Κυρίου, ἄνδρας 
πραεῖς καὶ ἀφιλαργύρους καὶ 
αληϑεῖς καὶ δεδοπιμασμένους' 
ὑμῖν γὰρ λειτουργοῦσι καὶ 
αὐτοὶ τὴν λειτουργίαν τῶν 
προφητῶν παὶ διδασκάλων. 

2. Μὴ οὖν ὑπερίδητε αὐ- 
τούς: αὐτοὶ yep εἶσιν OL TE- 
τιμημένοι ὑμῶν μετὰ TOV 
προφητῶν καὶ διδασπαλων. 


ὃ. ͵Ἐλέγχετε δὲ ἀλλήλους μὴ 
EV ὀργῇ αλλ’ ἐν εἰρήνῃ, os 
ἔχετε εν τῷ εὐαγγελίῳ: καὶ 
παντὶ ἀστοχοῦντι κατὰ τοῦ 
ἑτέρου μηδεὶς λαλείτω μηδὲ 
παρ᾽ ὑμῶν ἀπουέτω," ἕως οὗ 
μετανοήσῃ. 


DOCUMENT I. 


worthy of the Lord, men 
meek, and not lovers of 
money, and truthful, and ap- 
proved; for they too minister 
to you the ministry of the 
Prophets and Teachers. 

2. ‘Therefore despise them 
not, for they are those that 
are the honored [men] among 
you with the Prophets and 
Teachers. 

3. And reprove one another 
not in wrath, but in peace, 
as ye have [it] in the gos- 
pel; and with every one that 
transgresses against another 
let no one speak, nor let him 
hear [a word] from you un- 


til he repents. 


* @uovéoS@, Hi. Ζ. 


The Didachographer and Clement of Rome furnish the last instances of the 
promiscuous use of these two terms which originally signified one and the 
same office. They wrote in the short period of transition from the Presby- 
tero-Episcopate to the distinctive Episcopate. A few years later, in the 
Ignatian Epistles, the two officers are clearly distinct, although the Bishop of 
Ignatius is not yet a diocesan of a number of churches (as in Irenzus, Ter- 
tullian, and Cyprian), but simply the head of the college of Presbyters and 
Deacons of one congregation. 

agilapyvpovs | Comp. 1. Tim. iii. 4. Love of money and love of 
power were the besetting sins of the clergy from the beginning, in strong 
contrast with the example and teaching of the Apostles. 

τὴν λειτουργίαν τῶν προφητῶν καὶ 616a6uadwrv.| The Apostles and 
Prophets were passing away or not always present, and the Bishops and 
Deacons gradually took their place. The qualifications and the duties are 
essentially the same (comp. XI. 11; XIII. 1, 2). Hence Paul requires the 
Bishop to be ‘‘apt to teach” (διδαρτικός), 1 Tim. iii. 2; 2 Tim. ii. 24, 
This is inconsistent with the idea of a purely administrative and financial 
function of the primitive Bishops, as advocated by Hatch and Harnack. 

2. This ver. likewise implies the gradual transition then going on from the 
extraordinary offices of inspired Apostles and Prophets to the ordinary Bish- 
ops and Presbyters who inherited the dignity of the former, but were liable 
at first to be despised as compared with the former. Hence the warning. 

οἱ τετιμημέν OL] used as a noun, those held in honor, 


” 


TEACHING OF THE TWELVE APOSTLES. 


\ 9 ~ 
4. Tas δὲ evyas ὑμῶν nat 
. lA 

tas ἐλεημοσύνας nat macas 
TAS πραξεις οὕτως ποιήσατε 

Cee oF > cal ? , ~ 
“τῷ evay yéAi@ τοῦ 
Κυρίου ἡμῶν. 


Keg. 1s. 


1. Τρηγορεῖτε ὑπὲρ τῆς δω- 
AS ὑμῶν: οἱλύχνοι ὑμῶν μὴ 
σβεσϑήτωσαν, καὶ at ὀσφύες 
c ~ Lure) , ᾽ \ 
υμῶν μὴ éeuAveoS@oayv, alla 

6 2 3, 
γίνεσϑε ἕτοιμοι" οὐ yap οἴἶδα- 
τε τὴν ὥραν ἔν ἣ ὁ Κύριος 
ἡμῶν ἔρχεται. 


ἃ Luke xii. 35. 


218 


4. But so do your prayers 
and alms and all your actions 
as ye have [10] in the gospel 
of our Lord. 


Cuap. XVI. 


WATCHFULNESS AND THE COMING OF 
CHRIST. 


1. Watch over your life ; let 
not your lamps be quenched 
and let not your loins be un- 
loosed,* but be ye ready; for 
ye know not the hour in 
which our Lord comes.” 


b Matt. xxv. 18. 


Notes to CHapter XVI. 


This chapter is a very proper conclusion of the Church Manual. It looks 
to the end of the present world and the glorious coming of Christ, and ex- 
horts to watchfulness in view of that event for which Christians should 
always keep themselves in readiness whether it may happen sooner or later. 
The chapter is a simmary of the eschatological discourses of our Lord in the 
Synoptical Gospels, especially Matt. xxiv. It might have been written before 
the destruction of the old theocracy but for the fact that all the specific 
references to Jerusalem and the Temple are omitted, as if that part of the 
Lord’s prophecy had already been fulfilled. Comp. here Matt. xxiv. 42-44 ; 
Luke xii. 35; 1 Thess. iv. 15-18; 2 Thess. ii. 1-12; 2 Tim. iii. 1-7; Jas. 
v. 7-11; 2 Pet. iii., Jude, and the Apocalypse. 

Watch.| ypnyopéw is often used in the N. T. with reference to the sec- 
ond coming, Matt. xxiv. 42, 43; xxv. 13, ete. ὑπὲρ τῆς ζωῆς, comp. Heb. 
xiii. 17: ‘‘ They watch in behalf of your souls as they that shall give ac. 
count ” ; 

Let not your lamps be quenched, ete.| A reminiscence from Luke xii. 35: 
EOTWOAV ὑμῶν αἱ OOMVES περιεζωσμέναι, καὶ οἱ λύχνοι (the 
plural occurs only in Luke, Matthew has λαμπάδες, xxv. 1, 3, 4, 7, 8) 
natouevot Comp. also Eph. vi. 14: ‘‘having girded your loins with 
truth.” 
mee Oe ye know not the hour. ] From Matt. xxiv. 42, y ρηγορεῖτε οὖν, 

OTLOVH οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται. Comp. 
Matt. xxv. 18: od x οἴδατε τὴν ἡμέραν οὐδὲ THY ὥραν. Ha. notes 
asimilar mixture of texts of Luke and Matthew in Tatian’s Diatessaron. 
See Zahn’s Forschungen zur Gesch. des neutestam. Kanons, i. (1881) p. 200. 


214 


2. Πυπνῶς δὲ συναχϑήσεσ- 
Se δητοῦντες τὰ ἀνήκοντα 
ταῖς ψυχαῖς ὑμῶν. ου γὰρ 
ὠφελήσει ὑμᾶς ὃ πᾶς χρόνος 
τῆς πίστεως ὑμῶν EAV μὴ EV 
τῷ ἐσχατῷ παιρῷ τελειωϑῆτε. 


8. Ἐν yap ταῖς ἐσχάταις 
ἡμέραις πληθυνθήσονται οἵ 
φευδοπροφήται καὶ OL φϑο- 
ρεῖς καὶ στραφήσονται τὰ 
πρόβατα εἰς λύκους καὶ ἡ 
ayann στραφήσεται εἰς μῖσος. 

4, Αὐξανούσης γὰρ THS 
ἀνομίας μισήσουσιν ἀλλήλους 
καὶ διώξουσι ual παραδώ- 
σουσι, καὶ τότε φανήσεται ὁ 
ποτ  λ νὸς ὡς υἱὸς Θεοῦ καὶ 


DOCUMENT I. 


2. But be ye frequently 
gathered together, seeking 
the things that are profitable 
for your souls ; for the whole 
time of your faith shall not 
profit you except in the last 
season ye be found perfect. 

3. For in the last days the 
false prophets and destroyers 
shall be multiplied, and the 
sheep shall be turned into 
wolves, and love shall be 
turned into hate. 

4. For when lawlessness 
increases, they shall hate and 
persecute, and deliver up one 
another; and then shall ap- 
pear the world-deceiver as 


2. Be ye frequently gathered together.| Barnabas ch. iv. 9: “ Let us take 


heed (προσέχωμεν, as Ha. and Hi, read with the Lat. version) in the last 
days, for the whole (past) time of our faith will profit us nothing (οὐδὲν 
ὠφελήσει ὁ πᾶς χρόνος τῆς πίστεως Hye@v) unless now in this wicked 
time (ἐν τῷ ἀνόμῳ παιρῶν) we also withstand the coming scandals as be- 
cometh the sons of God.” See other references in Br. and Ha. 

3. In the last days] between the first and second coming of our Lord, be- 
tween the a?wv οὗτος and the αἐῶὼν μέλλων. Among the Jews it meant 
the last days of the αὐωγ οὗτος, before the coming of the Messiah. The 
phrase is often used in the N. T., and is connected with the expectation of 
the speedy end of the world, ἐν é6yaravs ἡμέραις. Acts ii. 17. 2 Tim. 
1.1; Jas. v. 3; also ἐπ’ ἐσχάτων (ἐόχάτου) τῶν ἡμερῶν, Heb. i. 1; 2 
Pet. iii. 8; ἐν καιρῷ ἐόχαάτῳ 1 Pet. i. 5; ἐν é6yatw χρόνῳ, Jude 18; 
ἐπ᾽ ἐόχάτων τῶν χρόνων, 1 Pet. i. 20; ἐόχάτη ἡμέρα, 1 John ii. 6, and 
τὰ τέλῃ τῶν αἰώνων, 1 Cor. x. 11. Barnabas iv. 9 uses ἐγ ταῖς ἐσχάταις 
ἡμέραις. 

3. The false prophets.| Matt. xxiv. 11: 
aud shall lead many astray.” @Sopevs, destroyers, corrupters, used in v. 2; 
comp. 2 Pet. ii. 12: ‘they shall in their destroying (ἐν τῇ pSopa αὐτῶν) 
surely be destroyed (pSapndorvrat).” 

The sheep shall be turned into wolves, etc.| Even some of the believers will 
fall away under the terrible temptations and trials of the last days. 

4. When lawlessness increases.| Matt. xxiv. 12: ‘because lawlessness 
shall be multiplied (διὰ τὸ πληϑυν ϑῆναι τὴν ἀνομίαν the love of many 
shall wax cold.” 

ὁ κοόμοπλάν ος] the world-deceiver, ὦ. e. the antichrist, ‘‘the man of 


‘*many false Prophets shall rise 


TEACHING OF THE TWELVE 


ποιήσει σημεῖα καὶ τέρατα, 
καὶ ἡ γῆ παραδοθήσεται εἰς 
χεῖρας αὐτοῦ, καὶ ποιήσει 
ἀϑέμιτα ἃ οὐδέποτε γέγονεν 
“εξ αἰῶνος. 


5. Tore ἥξει ἡ κτίσις" τῶν 
ἀνθρώπων εἰς τὴν πύρωσιν 
τῆς δοκιμασίας nat σπανδα- 
λισϑήσονται πολλοὶ καὶ ἀπο- 
λοῦνται, οἱ δὲ ὑπομείναντες 
ἐν τῇ πίστει αὐτῶν σωθήσον- 
ται ὑπ᾿ + αἰτοῦ τοῦ παταϑέ- 
ματος. 


APOSTLES. 215 


Son of God, and shall do 
signs and wonders,” and the 
earth shall be delivered into 
his hands, and he shall com- 
mit iniquities which have 
never yet come to pass from 
the beginning of the world. 

5. And then shall the race 
of men come into the fire of 
trial, and many shall be 
offended and shall perish ; 
but they who endure in their 
faith shall be saved under the 
curse itself [3]. 


*Comp. Matt. xxiv. 24. 


* 391615, Hi 


tar’ Hi. Ζ. 


sin, the son of perdition, he that opposeth and exalteth himself against all 
that is called God or that is worshipped ; so that he sitteth in the temple of 
God, setting himself forth as God,” 2 Thess. ii. 3, 4; ‘*the lawless one,” 
ver. 8. The word is new, but. coined from Rev. xii. 9: ὁ πλανῶν τὴν 
οἰκουμένην, ‘the deceiver of the whole world” (said of Satan), and 
2 John ver. 7: ὁ πλάνος nai ἀντίχριστος, ‘the deceiver and the anti- 
ehrist.” It occurs again in Ap. Const. vii. 32: καὶ τότε φανηόσεται ὁ ποό- 
μοπλάγνος. 

ὡς υἱὸς Seov.] Ha.: als wire er Gottes Sohn. Comp. 2 Thess. ii. 4: ‘‘he 
sitteth in the temple of God, setting himself forth as God” (672 ἔστιν Se- 
ὅς). The expression implies, by contrast, that Christ is truly, what his 
antagonist pretends to be, the Son of God. Antichrist was regarded as the 
Christ of hell, as the devil is the god of hell. 

5. The fire of trial] not purgatory in the future world, but a probatory fire 
of trial or testing in this world; for the writer speaks of men then living. 
Comp. 1 Pet. iv. 12: ‘‘ Brethren, think it not strange concerning the fiery 
trial among you, which cometh upon you to prove you” (τῇ ἐν ὑμὴν πυρώ- 
ὅει πρὸς πειρασμὸν ὑμὴν γινομένη). 

They who have endured in their faith shall be δαυοα.1 Matt. x. 22: ‘he 
that endureth to the end the same shall be saved.” Also Matt. xxiv. 13. 

ὑπ᾽ αὐτοῦ Tov xataSéuatos.| The most difficult passage next to ‘‘ the 
cosmic mystery” in XI. 11. κατάϑεμα = κατανάϑεμα, curse. It is 
adopted by Tischendorf, W. and H., and the Revisers in Rev. xxii. 3 (with 
x° A,B, P); comp. Zech. xiv. 18, Sept., odx ἔσται ἀνάϑεμα ἔτι. Vari- 
. ous interpretations and renderings : 

(1) Under (or, from under) the curse itself, namely the accursed world-de- 


216 DOCUMENT I. 


6. Kat τότε φανήσεται ta 6. And then shall appear 
σημεῖα τὴς AAnSéeias* πρῶτον the signs of the truth: first 


ceiver ; comp. Matt. xiii. 14, ‘‘ the abomination of desolation” (τὸ θδέλυγ- 
μα τῆς ἐρημησεως). The saints will suffer from the tyrannical persecution 
and temptation of Antichrist, but will be delivered at last from his power. 
This suits the context. The radical Homeric meaning of ὑπὸ is under, from 
under, especially after the verbs épvedSaz, ἁρπάζειν, ῥυεόϑαι, rescuing 
from under another’s power, or out of danger. See Liddell and Scott, sub 
ὑπὸ, No. 1. Fa.: under the very curse. H. and N.: from under the curse 
itself. 

(2) By the curse himself, i. e., by Christ who is called a curse, or who is 
cursed by his enemies. So Br. (τὸν Χριότὸν i6ws λέγει, ὃν κατανα- 
ϑεματίδουσιν of GuavdadtoSyoouevor ἐν αὐτῷ), and Ha. (von dem 
Verfluchten sel'st), with reference to 1 Cor. xii. 8: ‘‘no man speaking in 
the Spirit of God saith, ‘ Jesus is anathema’ (ἀνά Seua Ἰησοῦς), and to the 
maledicere Christo, which Jews and heathen tried to extort from the Chris- 
tians (Pliny’s Ep. ad Traj., and Martyr. Polyc. ix. 3: λοιδόρηδσον τὸν 
Χριότον. So also St.: “by him the curse,” and Spence: They will be 
saved ‘‘through Him whom they have been so sorely tempted to revile and 
curse, and who, in terrible irony is here called ‘the very curse ;’” but he 
translates, inconsistently : ‘‘ wnder the very curse.” 

(8) ἐπ’ αὐτοῦ τοῦ κάτω ϑέματος (ἤγουν Eni τῆς yHS), a 
textual correction which Br. proposes in his notes as an alternative, but 
which he has given up in a letter to Ha. in favor of the first explanation 
(ιατάϑεμα λέγει... ἢ τὸν KOGpoTAdvoY, ἢ τὴν Seiav παϑόλου, 
ἀραΐν). 

(4) ἀπ᾽ instead of ὑπ᾽, from the curse itself. A conjecture of Hi. and Ζ. 

(5) From this curse. This would require rovrov instead of αὐτοῦ. So 
H. and B. in the first ed., but in the second ed.: from under even this curse, 
which H. explains : ‘‘from under the curse just described, the riot of in- 
iquity.” B. M. and Sa. de cette malédiction. 

(6) ‘They who endure in their faith shall be preserved beneath the very 
curse,’ that is, the trial when it is at its uttermost. So Prof. Orris (of 
Princeton) in the N. Y. ‘‘ Independent ” for May 7, 1885. But σωθήσονται 
must have the same meaning as in the parallel passages Matt. x..22 and 
xxiv. 13. 

(7) Krawutzcky (in his second essay, /. 6. p. 582): ‘‘ under the Temple 
Mount doomed to destruction. The Ebionites still turned in prayer towards — 
the Temple.” Very far-fetched. 

(6) And then shall appear the signs of the truth.| Matt. xxiv. 3: ‘what 
shall be the sign of thy presence (τὸ σημεῖον τῆς δῆς MapovGias) and of 
the end of the world ?” Ver. 30: ‘‘ 7’hen shall appear the sign of the Son 
of man in heaven.” The ‘truth ” is here either Christ himself (comp. John 
xiv. 6 (Ey εἶμι ἡ αὐλή ϑειαὺ, or the truth as believed by the Christians 
concerning the second coming. The three signs are peculiar to the Did., 
but were derived from Matt. xxiv. 30, 31. 


TEACHING OF THE TWELVE APOSTLES. 217 


σημεῖον ἐκππετάσεως * ἐν ov- thesign of opening in heaven; 
ρανῷ, εἶτα σημεῖον φωνῆς then the sign of the voice of 
σαλπιγγος, καὶ τὸ τρίτον the trumpet; and the third, 
AVAGTAGIS νεκρῶν" the resurrection of the dead. 


* éxi@aoews, Potivin. 


First the sign of an opening in heaven] éuméracis, does not oecur in the 
N. T. nor in the Sept., but in Plutarch in the sense of a spreading out, an 
expansion (from éuxeravvvyt, to spread out, 6. g., a sail). So here. It 
means an wnrolling or an opening in heaven through which Christ with his 
saints and angels shall descend. It is a preparatory phenomenon in the 
skies. The shining glory of the parousia precedes the personal parousia. 
Comp. Matt. iii. 16 (at the Baptism of Christ ‘‘the heavens were opened, 
nvew@ySnoarv) ; Rev, xix. 11 (‘I saw the heaven opened, ἡνεωχμέν or). 
H. and B.: an opening in heaven. Sa.: les cieux s’ouvriront. Other inter- 
pretations : 

(1) The expansion of the sign of the eross, that is of Christ himself with 
outstretched arms as on the cross. So the Fathers explained ‘‘the sign of 
the Son of man in heaven,” mentioned in Matt. xxiv. 30. But the Lord’s 
personal appearance is mentioned last, in ver. 8. 

(2) The sign of the flying forth (Fa.), or a soaring forth (Sp.). This ren- 
dering implies the derivation of éxzéraois from ἐκπέτομαι or ἐξιπέ- 
rauat, to fly out, or, away (in Aristotle and Euripides). Br. and Fa. refer 
it to the apzay7 of the then living saints ‘‘ who shall be caught up in the 
clouds to meet the Lord in the air,” 1 Thess. iv. 17. Fa.: ‘‘ This seems to 
be the nearest approach to a quotation from St. Paul, though the order of 
events appears to be different” [7]. But in this case it would be better to 
understand here the angels who are sent out to gather the elect from one end 
of heaven to the other, Matt. xxiv. 31; comp. Rev. xiv. 6: “1 saw another 
angel flying in mid heaven (πετόμενον iv μεσουρανήματη).. 

(3) Useless textual emendations by Potwin: ἐπιφάσεως (ἐπίφαστς-:- 
ἐπιφάνεια, a becoming visible, a display); and by Hayman: ἐκπτώσεως 
(ἔκπτωσις, a falling out, breaking forth), with reference to the falling of 
the stars from heaven, Mark xiii. 25; Matt. xxiv. 29 (οἱ ἀστέρες πεσοῦν- 
ται ano TOU οὐραν οὔ). 

7. The sign of the voice of the trumpet.| Matt. xxiv. 851: ‘“‘He shall send 
forth his angels wera σάλπιγγος φωνῆς meyadns, with a great sound of a 
trumpet,” or, ‘‘a trumpet of great sound” (W. and Hort put φωνῆς on the 
margin); 1 Cor. xv. 52: ‘‘in the twinkling of an eye, at the last trump (ἐν 
τῇ ἐσχάτῃ CdAn1yyt); for the trumpet shall sound (σαλπίσει yap), and 
the dead shall be raised incorruptible ;” 1 Thess. iv. 16: ‘‘ The Lord himself 
shall descend from heaven, with a shout (ἐν xeAevouarz), with the voice 
of the archangel, and with the trump of God (ἐν 6aAmiyy1 Seov).” 

The resurrection of the dead.| The Did. seems to make the resurrection 
precede the parousia; while Matthew, xxiv. 30, 31, reverses the order. But 
it cannot be supposed that the author conflicts with his favorite Gospel, and 


218 DOCUMENT I. 


ἡ. Ov πάντων δέ, ἀλλ᾽ ὡς ἡ. Not, however, of all, 
ἐρρέϑη. Ἥξει ὁ Κύριος καὶ but as was said, “The Lord 
πάντες OL ἅγιοι μετ᾽ αὐτοῦ. shall come, and all the saints 


with him.” * 
8. Tore ὄψεται ὁ nogpostov 8. Then shall the world 
Κύριον ἐρχόμενον ἐπάνω τῶν see the Lord coming upon 
νεφελῶν τοῦ οὐρανοῦ. the clouds of heaven.” 


2Zech. xiv. 5. υ Matt. xxiv. 30. 


Paul affords the solution of the apparent discrepancy by presenting the 
events as simultaneous or nearly so, ‘‘in a moment,” ‘‘in the twinkling of 
an eye,” 1 Cor. xv. 52. 

7. Not, however, of all the dead.| Comp. Rey. xx. 4-6: ‘‘ This is the first 
resurrection.” Paul teaches, 1 Thess. iv. 17, that ‘‘the dead in Christ shall 
rise first: then we that are alive, that are left, shall together with them be 
caught up in the clouds, to meet the Lord in the air;” 1 Cor. xv. 28: ‘* Hach 
in his own order: Christ the first-fruits; then they that are Christ’s, at his 
coming; then cometh the end.” He also teaches ‘‘a resurrection both of the 
just and the unjust,” Acts xxiv. 15. So does Christ himself, John v. 29 
(comp. Dan. xii. 2; Matt. xxv. 32, 53, 41, 46). Probably the Did. means a 
first resurrection preceding the millennium to be followed by a general 
resurrection after the millennium; but as he says nothing on either the mil- 
lennium or a general resurrection, we have no right to commit him to a 
particular theory; his silence might as well be construed in favor of the 
annihilation of the wicked. Barnabas, however, Papias, Justin Martyr, 
Ireneus and Tertullian were pronounced Chiliasts. See Church History, ii, 
615 sqq. and Neander, i. 650-654 (Boston ed.). 

The Lord will come and all the saints with him.] Literal Scripture quota- 
tion (ὡς ἐρρέϑη) from Zach. xiv. 5. 

Then shall the world see the Lord.| Matt. xxiv.30: ὄψονται τὸν υἱὸν 
τοῦ ἀνθρώπου ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. Comp. Xvi. 
Q7; xxvi. 64 (ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ). 
Justin M., Dial. c. Tryph. exx. uses ἐπάνω, like the Did.: προδσδοκᾶται 
πάλιν παρέδϑαι ἐπάνω τῶν νεφελῶν Ἰησοῦς. 

Here the curtain falls, the world ends, eternity begins. 


DOCUMENT IL. 


A Latin Fragment of the Doctrina Apostolorum. 


Tuts fragment, mentioned in Ch. XXIX., was discovered 
by Dr. Oscar von Gebhardt, and published in Dr. Harnack’s 
book, p. 277 sq. We present it here with the references to 
the Didache, the Epistle of Barnabas, and the Shepherd of Her- 


mas on the margin. 


DOCTRINA APOSTOLORUM. 


Vice duce sunt in seculo, vite 
et mortes, lucis et tenebrarum. 


In his constituti sunt Angeli 
duo, unus sequitatis, alter in- 
iquitatis. 

Distantia autem magna est 
duarum viarum. 

Via ergo vite hec est: Primo 
diliges Deum eeternum, qui te 
fecit. Secundd proximum tuum, 
ut te ipsum. Omne autem, 
quod tibt non vis fiert, alii ne 
Jeceris. 


Interpretatio autem horum 
verborum heec est: non meecha- 
beris, non honucidium facies, 
non falsum testimoniwm dices, 
non puerum violaveris, non for- 
nicaveris . . . non medicamenta 
mala facies: non occides filium 
in abortum, nec natum succides. 
Non concupisces quidquam de re 
proximi tut. Non perjurabis. 


DOCTRINE OF THE APOSTLES. 


There are two ways in the 
world, (one) of le and (one) 
of death, (one) of light and 
(one) of darkness. 

In them two angels are 
stationed, the one of equity, 
the cther of iniquity. 

But there is a great. difference 
between the two ways. 

Now the way of life is this: 
First, thou shalt love the eternal 
God who made thee. Secondly, 
thy neighbour as thyself. But 
all things whatsoever thou would- 
est not should be done to thee, do 
not thou to another. 

Now the interpretation of these 
words is this: thou shalt not com- 
mit adultery, thou shalt not com- 
mit homicide, thow shalt not bear 
false witness, thou shalt not 
corrupt boys, thou shalt not com- 
mit fornication... thou shalt 
not mix poisons: thou shalt not 
kill children by abortion, nor 
those just born. Thou shalt not 


[Did. I. 1.] 
[Ep. Bar. 
Xvili.] 


{[Hermas, 


Mand. V1.) ΄ 


(Did. I. 1.) 


[I. 3.] 
(II. 2.] 


II. 3.] 


ΠΙ. 4.] 


[II. 5.] 


ΠῚ. 6.] 


220 


Non male loqueris. Non eris 
memor maloruin factorum. Non 
eris duplex in consilium dan- 
dum, neque bilinguis ; tendicu- 
lum enim mortis estlingua. Non 
erit verbum tuum vacuum nec 
mendax. Non eris cupidus nec 
avarus, nec rapax, nec adulator, 
EG eas 


DOCUMENT 11. 


covet anything of thy neighbour's 
goods. Thou shalt not forswear 
thyself. Thou shalt not revile. 
Thou shalt not cherish the mem- 
ory of evil deeds. Thou shalt 
not be false in giving counsel, 
nor double-tonqued ; for such a 
tongue isa snare of death. Thou 
shalt not be vain nor false in 


thy speech. Thou shalt not be 
covetous, nor extortionate, nor 
rapacious, nor servile, nor... . 


Ceetera in Codice desiderantur. (The rest in the MS. is want- 


ing. ) 


A Critical Estimate of this Latin Fragment. 


[The Rev. Dr. B. B. WARFIELD, Professor in the Western Theological Seminary, Alle- 
gheny, Penn., kindly places at my disposal the following critical discussion of this Latin 
Didache Fragment. He arrives independently at conclusions somewhat similar to those 
advocated by Dr. Holtzmann. I give the essay in full. and let it speak for itself.—P. 5.1 


Tue very modest way in which Dr, von Gebhardt expresses himself when 
pointing out the value of the fragment of a Latin translation of the Didache 
which he discovered, has perhaps prevented its real importance from being 
noted. ‘‘It is at once clear,” he says, ‘‘ that an old Latin translation must 
be of high value not only for the text criticism of the 4:6ay7, but also for 
the discussion of the integrity of that form of it which has been transmitted 
by the Constantinopolitan MS. But that it may be successfully turned to 
account, the translation should be complete, or, at least, should cover the 
greater part of the work. A fragment of such narrow extent as the one that 
we have ought tobe used only with great cireumspection.” * He immediately 
adds that, nevertheless, it is impossible not to draw certain general conclu- 
sions from it. Among these general conclusions’ is one, perfectly simple in 
itself, while the corollaries that flow from it are such as to constitute this 
little fragment the key of the whole question of the origin, antiquity and 
value of the text of the Didache as given to us in the Constantinopolitan 
Codex.I shall try to point out very briefly how this happens. 

It has been plain to every one from the beginning that the central prob- 
lem concerning the Didache is its relation to the Epistle of Barnabas. 
Scholars have been all along divided on the question as to whether Barnabas 
originated the matter which was afterwards worked up into so neatly 


* Harnack, p. 278. 


A LATIN FRAGMENT OF THE DIDACHE 221 


ordered a treatise, or blunderingly borrowed it from the Didache. Only a 
few of the most discerning spirits—Drs. Lightfoot and Holtzmann, especi- 
ally —saw that on the one hand Barnabas bears all the marks of a copier, and 
on the other the Didache fails to furnish the matter which he borrowed : 
and therefore felt bound to assume that they both borrowed their common 
matter from a third source. In this state of the controversy the Latin frag- 
ment comes in and lays before us a recension of the Didache text, of the 
type of the quotations in Barnabas. Only two theories are possible with re- 
gard to it ; it may be a copy of the Bryennios Didache conformed to Barna- 
bas ; or it may be the representative of that form of the Didache from which 
econ quotations are taken. 

The first of these theories appears to me exceedingly unlikely. All the pao 
(which seems not only adequate, but irresistible) that Barnabas is not here 
its own original is against it. There is no appearance of reworking visible in 
the fragment itself. There are several indications that Barnabas has borrowed 
from just such a text as this presents—one instance of which (of equal sig- 
nificance with the one that ‘‘ E. L. H.” gives from II. 4) must suffice for an 
illustration here: The Latin fragment reads near the beginning: ‘In his 
constituti sunt Angeli duo, unus equitatis, alter iniquitatis.” Barnabas, 
quite after his fashion elsewhere, develops this into the long statement that 
“over one way are stationed light-bringing angels of God, over the other the 
angels of Satan; and he indeed is Lord from eternities even to eternities, but 
the other, prince of the present time of iniquity.” It is very difficult to be- 
lieve that the Latin phrase could have been made from this; but it is quite 
after Barnabas’ habit to multiply the angels, describe their character by 
their masters, and then off at the end of an awkwardly added sentence drop 
a hint of the neglected ‘iniquitatis.’ More important, however, than any 
of these considerations is the fact that the most characteristic point in the 
old Latin fragment—the omission of the passage from I. ὃ. (εὐλογ εἴτ ε) 
through II. 1—is common not only to it and Barnabas, but also to the 
Apostolical Canons, and, indeed, in part, to allthe documents representing the 
Didache, except the Bryennios MS. That this omission, moreover, was not 
a conscious one with the framer of the Canons is clear from the sequence of 
the apostolic names. As it is certain, then, that the Canons are here simply 
following their copy there is no reason to doubt that Barnabas is doing 
so too, and equally none that the Latin fragment is doing so too. Apart 
from this reasoning, it would be very unlikely that a copyist or translator, 
reproducing a text like that of Bryennios’ MS., and adding to it here 
and there from Barnabas, should omit a long passage merely because it 
was not found in such a fragmentary compound as that given in Barnabas. 
It becomes, then, very highly probable that the Latin fragment is a 
representative of the type of Didache text from which Barnabas borrowed. 

The following collation probably includes all the variations which may 
. be attributed to the Greek text that underlay the Latin version : 

Title: Latin omits 7Q4EKA with Eusebius, Athanasius, Anastasius, 
Nicephorus, and all known witnesses. 

Latin omits the second title. 


992, DOCUMENT II. 


I. 1. Latin inserts in seculo against all known authorities. Cf., however, 
Lactantius, Hpist. div. instit. c. lix. ‘Duas esse humane vite vias ;” also 
Divin. Instit. vi. 8.“ Due sunt vie ... . per quas humanam vitam 
progredi necesse est.” 

Latin apparently omits μία before τῆς and before τοῦ. If so, itis against 
all witnesses. 

Latin inserts “‘Jucis et tenebrarum” with Barnabas, cf. Lactantius (Har- 
nack, p. 286); against Constitutions and Canons. 

Latin inserts a long sentence beginning, ‘‘ In his—’ with Barnabas and 
Hermas, ef. Lactantius (do. p. 285); against Constitutions and Canons. 

Latin apparently omits μεταξύ with Barnabas ; against Canons. 

1. 2. Latin inserts wternum after ‘Deum ;” against all known witnesses. 

I. 3 sq. Latin omits from evdoyeire to II. 1, inclusive with Barnabas, 
Canons, and partly Constitutions; against (in part) Hermas, Clems. Alex. 
and Constitutions. Lactantius (do. p. 285.) also apparently omits. Note: 
all witnesses apparently omit latter part of I. 5. 

II. 2. Latin transposes οὐ φονεύσεις and ov μοιχεύσεις ΠΕ all wit- 
nesses, 

Latin misplaces οὐ φευδομαρτυρήδσεις of 11. 8, against all. 

II. 5. Latin reverses order of wevdys and xevds with all witnesses extant 
(Constitutions, Canons). 

Latin omits ἀλλὰ μεμεότωμέν os πραζει with all (Constitutions, Canons). 

Il. 6. Latin inserts cupidus (cf. 111. 3) against all. 

In estimating the meaning of this collation, it is important to remember 
that the Latin is a version, and may present more variations than the under- 
lying Greek would. Furthermore, we must neglect all obvious clerical 
errors that may have affected but a single document. 

A careful examination of all the various readings between the old Latin 
fragment and the corresponding parts of Bryennios’ codex not only con- 
firms this conclusion, but enables us to state it more broadly, thus: We 
have two well-marked recensions of the Didache text,—the one represented 
by the old Latin, Barnabas, and the Canons, and the other by the Bryennios 
MS. and the Apostolical Constitutions. We need no longer ask doubtingly 
with Bishop Lightfoot : ‘‘ May not both Barnabas and the Doctrine derive 
the matter which they have in common from a third source ?” Recogniz- 
ing them as representing variant recensions of a common work, we simply 
seek the originai form of that work. 

We proceed but a single step when we affirm, next, that the recension repre- 
sented by the Latin translation is probably the older form of the Didache text. 
This is a priori likely: if the Latin represents a form of text which was al- 
ready used by Barnabas,—the date of which can scarcely be brought lower 
than A.p. 106,—it is only barely possible to put another Christian text 
still behind it; and not at all likely that such a text as that represented in the 
Bryennios recension could be back of it. The meagre historical hints that 
are in our hands point to the same conclusion: the Latin form of text 
was already in circulation when Barnabas was written (a.D. 106), while the 
other recension is first met with in Hermas, which after Dr. Hort’s dis- 


A LATIN FRAGMENT OF THE DIDACHE. 223 


covery of its connection with Theodotion’s Daniel, must be placed in the 
second half of the second century. There is more of importance in this his- 
torical argument than appears at first sight. For Hermas apparently quotes 
not from a text wholly like that of the Bryennios MS., but from one interme- 
diate between the two recensions. At Mandate vi. 2, the angel clause at the 
opening of the Didache (which is peculiar to the Latin recension) is quoted: 
while at Mandate ii. 4-6 the alms-giving clause in Didache 1. 5 (which is 
peculiar to the Bryennios recension) is quoted. We apparently see here the 
Bryennios recension in the act of formation. Thereis even reason to suspect 
that the actual Bryennios text is later in form than that which underlies any 
of the ancient reworkings—even than that used in the Apostolical Constitu- 
tions. Clement of Alexandvia (Prag. ex Nicete. Catena in Mat. v. 42. Cf. 
also Paed. iii.12) may have used either the transitional form that Hermas used, 
or the more settled form extracted by the Apostolical Constitutions, which 
presents still some variations from that of the Bryennios MS, Some instances 
of these Harnack gives at p. 210,—where the Constitutions and Canons agree 
against Bryennios; a marked instance (see v. Gebhardt.in Harnack, p. 280) 
concerns this early portion in which the Latin is preserved. These readings 
prove either that the Constitutions used the Canons, or that they were found- 
ed on a text of the Didache slightly differing from that of Bryennios, in the 
direction of the Canons. The latter appears more probable; and if this be so 
we again actually see the Didache text growing from the form represented 
by the recension given in the Latin, Barnabas, and the Canons, through that 
which underlies Hermas, to that which underlies the Constitutions, on to that 
which is given in the Bryennios MS. It must be observed that this does not 
prove that the type of Didache given in the Constantinople MS. is later than 
the Apostolical Constitutions themselves. It only suggests that the MS. of the 
Didache used by the compiler of these Constitutions was of a somewhat 
earlier type than that which the scribe Leon copied. The recension to which 
both belong, on the testimony of Clement of Alexandria and Hermas, must 
be as old as the first decade or two of the second half of the second century. 
It will be observed that we are thus far in substantial agreement with Dr. 
Holtzmann, who writes: ‘‘It seems to me that Barnabas and the Didache 
should be codrdinated Barnabas as the older but more carelessly and arbi- 
trarily made, the Didache as the probably later but at all events much more 
exact recension of the allegory of the two ways” (p. 155). I differ with 
Holtzmann only in considering the type of text that underlies Barnabas not 
only the older, but also the more exact representation of the Didache—in 
fact, the original text from which the Bryennios type of text was devel- 
oped. Whereas he says, ‘‘ Among the still unknown and unnamed must 
the common root of Barnabas and the Didache be sought” (p. 159), I think 
that it is found, by the aid of the Latin fragment, in the recension that un- 
derlies Barnabas, the Canons, and it may be added Lactantius. This is in 
itself a reasonable supposition: when two types of one text are discoverable. 
and one appears older than the other, the natural supposition is that they are 
genealogically connected. There are no valid internal objections to this sup- 
position: so far as the Latin text carries us, the most marked difference 


224 . DOCUMENT II. 


᾿ between the two recensions consists in additions in the Bryennios type to the 
title, and especially a long addition in the body of the document. Dr. vy. 
Gebhardt suggests that this passage may have been accidentally omitted 
from the exemplar of the Latin translation: and points out that it may have 
been about two pages long, and thus may have been all on one leaf. But he 
himself points out also that it is not likely to have been allonone leaf. And 
in the course of this paper I have pointed out reasons for supposing it was in- 
serted rather by the other recension. It may be added that Dr. v. Gebhardt’s 
explanation becomes still more unlikely if we suppose that I. 5 was a still 
later insertion. 

There are some internal hints in the Bryennios document itself that these 
additions are additions to the original form of that text; e. g., 11. 1 is very 
awkward; both of the commandments given in I. 2, concerning our duty to 
God and our neighbor, had been developed in the immediately succeeding 
context. Must we not suspect that the passage from εὐλογεῖτε, I. 3, hav- 
ing been inserted, a new start was needed, and this ill-fitting phrase was in- 
vented to take the place at the head of the list of prohibitions in II. 2 sq, 
which the opening sentence of I. 3 originally occupied ? Again, if the 
development of the Bryennios text through Hermas and the Apostolical Con- 
stitutions, traced above, is judged to be rightly read, the genealogical affilia- 
tion of this text to the Latin type is proved. The fact that the Latin text 
is fuller in I. 1 than that of the Constantinopolitan Codex is not fatal to this 
finding: the general rule that the shorter reading is the more original, is not 
without exceptions. 

If on these grounds we assume that the original Didache is represented 
by the Latin version, we may trace its propagation through a twofold trans- 
mission. One appears in Barnabas, and later in the Canons, the author of 
which knew also Barnabas (the opening sentence is taken from the opening 
sentence of Barnabas ; and an occasional reading, such as the insertion of 
καὶ δοξάδεις τὸν λυτρωδάμενον GE ἐξ Savarov ἴῃ 1. 2 is common to 
Barnabas and the Canons against Bryennios and the Latin) and still later in 
Lactantius,—gathering something, no doubt, to itself on the way. It may 
be called the Gentile recension, and seems to have been in circulation chiefly 
in Egypt and the West. The other appears half-formed in Hermas, in Clem- 
ent of Alexandria, in the Apostolical Constitutions, and is preserved ἴῃς 
the Constantinopolitan Manuscript, and may be called the Jewish-Chris- 
tian recension. Its origin (which like some other Jewish-Christian books, 
notably the Gospel according to the Hebrews, presupposes and is based on a 
Catholic original) belongs to the middle of the second century, and its com- 
plete development, as we have it in our Didache, to a time probably anterior 
to Clement of Alexandria. A great deal of its almost Ebionitic tone may 
have been acquired in this process of growth: as its completion cannot be 
placed earlier than Hermas, its last interpolator may have engrafted some 
Montanistic traits. Iam anxious, however, that what I have just said shall 
not be misunderstood: the differences between the two recensions are wholly 
tertual,—and the latest form, as given in the Bryennios MS., is not much 
further removed from the original than say Codex D of the Gospels from 


4 


A LATIN FRAGMENT OF THE DIDACHE. 225 


Codex B. The scope of the original is preserved intact through the whole 
transmission ; as is shown by the two facts, (1) that Barnabas (iv. 9) already 
knows the end as well as the beginning, and (2) the disposition of the matter 
is artistic and neat. But though the Didache is never so altered as to cease 
to be substantially the Didache, it appears in two well-marked textual forms. 
- Some support may be gained for this from the fact that the Church writers 
who mention the Didache sometimes mention it in the plural, This is true 
of Eusebius, Anastasius of Sinai, and Nicephorus Callistus. The signifi- 
cance of this is increased by the coupling by Anastasius of Περίοδοι and 
Ζιδαχαὶ τῶν ἀποστόλων. We all know what the plural περίοδ οἱ im- 
ports. It is barely possible that the Syriac ‘‘Teaching of the Apostles,” 
published by Cureton, may also be included in this plural.* 

The reconstruction of the original text of the Didache is comparatively 
easy for the short section where we have the Latin version. We have only 
to correct it by the preponderance of the other documents of its class: e.9., 
omit in seculo in 1. 1 and eternum in I. 2, correct the order of prohibi- 
tions in II. 2 sq., insert the appropriate words omitted in its /aewna, and 
omit cupidus at the end. When it fails us, we are in more difficulty. All 
words found in both recensions may be accepted as certainly parts of the 
original. This will give us the kernel ; but not the whole document. And 
this was Krawutacky’s error in 1882. It is the same error that leads some 
students of the Synoptic Gospels to lay stress on the Triple Tradition as the 
whole original tradition. We can indeed be sure that this common matter 
was part of the original; but we can be equally sure that it was not all. So 
far as the matter extracted in Barnabas, the Canons, and Lactantius, goes, 
we are justified in adding this to the common matter as part of the original. 
The affiliations of the Latin fragment teach us this. When it fails, there is 
nothing for us but to provisionally accept the other Recension as a corrupt 
but substantial text. Here, too, we must keep in mind that the differences 
between the recensions scarcely rise above the ground of textual criticism ; 
and it is only a question of purity of text that we are dealing with. We 
have the Didache competently exact in the latest text. 

The bearing of this discussion on the value of the document given to us 
by Bryennios is obvious. It lowers its value for those who believed that it 
was in this exact form the basis of Barnabas’ quotations. It immensely 
raises its value for those—perhaps the majority of critics—who believed it to 
have been made out of Barnabas. It prevents us from using it as it lies in 
the Constantinopolitan Codex as a purely first-century document, and warns 
us that it has elements and details that have crept in during the second cent- 
ury, possibly even somewhat late in it. But it vindicates for its general 
substance a first-century origin, and enables us to reconstruct the first-cent- 
ury form of text in a not inconsiderable portion. 


* Concerning this book, see Gordon in the ‘ Modern Review,’ July, 1854. 


DOCUMENT IIL 
BARNABAS. 


Tue Greek text of the Epistle of Barnabas has an appendix 
of four chapters not found in the old Latin version, and re- 
garded by some as spurious. Three of these chapters (X VIL— 
XX.) contain similar sentences to those found in the first five 
chapters of the Didache. They were either unskilfully and 
illogically compiled from it, or drawn from a still older com- 
mon source, but cannot be original. Besides, there is a brief 
eschatological passage in Ch. IV. which resembles one in the 
sixteenth chapter of the Didache. 

The Epistle of Barnabas was probably written by a Hellen- 
istic Jew of Alexandria, belonging to the school of St. Paul, 
at the end of the first or early in the second century. See 
Church History, ii. 671 sqq., and the books there quoted. 

In the Greek text I have compared Hilgenfeld (Barnabe 
Epistula integrum Greece iterum edidit, ed. altera emendata, Lips. 
1877), Funk (Opera Patr. Ap., Tubing. vol. 1. 1878), and the 
second ed. of von Gebhardt and Harnack (Lips. 1878). They 
have all used the readings of the Sinaitic MS. discovered by 
Tischendorf (1859, published 1862), and of the Jerusalem MS. 
discovered by Bryennios, 1875, and furnished by him to Hil- 
genfeld. The references to the Didache are marked on the out- 
side margin, and the corresponding words are spaced in the 
Greek, and italicized in the English column. 


IV. 420 προσέχωμεν ἐν Ch. iv.— Wherefore let us ee 


ταῖς ἐσχάταις ἡμέραις. give heed in the last days: 


ο ὑδὲν γὰρ ω pe λήσει for the whole time of our life (xy1.2. 


ἡμᾶς ὁ TAS xp ὄνος ὍΣ and faith will profit us noth- 
6691S ἡμῶν nal τῆς πίσ- ing if now in the lawless 
TE@S, EaV μὴ νῦν ἐν τῷ time, and impending offences 
5) , Ἢ \ ἐς ᾿ 
ἀνόμῳ παιρῷ xnat τοῖς wedo not resist as befitteth 
μέλλουσι σκανδάλοις, ὡς πρέ- sons of God. 
πει υἱοῖς ϑεοῦ, ἀντιστῶμεν: 

XVIII. Μεταβῶμεν δὲ καὶ Ch. xviii.—But let us pass 


228 


ἐπὶ ἑτέραν γνῶσιν καὶ 61- 
π.1 δαχήν: Ὁδοὶ δύο εἰσὶ Or 
δαχῆς καὶ ἐξουσίας: 7 τε τοῦ 
φωτὸς ἡἣ τοῦ σποτους. 
πι] διαφορὰ δὲ πολλὴ τῶν 
δύο ὁδῶν: ἐφ᾽ ἧς μὲν yap 
εἶσι τεταγμένοι φωταγῶωγ οἱ 
ἄγγελοι τοῦ ϑεοῦ, ἐφ᾽ ἧς δὲ 
ἄγγελοι τοῦ σαταν ἄ" (2) καὶ ὁ 
μέν ἔστι κύριος ἀπ᾿ αἰώνων 
nah εἰς τους αἰῶνας, ὁ δὲ ἄρ- 
χῶν καιροῦ τοῦ νῦν τῆς avo- 


καὶ 


μίας. 
re} XIX. Ἢ otv o6d05 τοῦ 
φῶτος ἐστιν αὕτη; ἕαν 


τις ϑέλων ὁδὸν ὁδεύειν ἐπὶ τὸν 
ὡρισμένον τόπον σπεύσῃ τοῖς 
ἔργοις αὐτοῦ. ἔστιν οὖν ἡ 
δοθεῖσα ἡμῖν VV COTS τοῦ σε- 
ριπατεῖν EV αὐτῇ τοιαύτη.(3) 
Αγαπήσεις TOV δὲ πο ι- 
σαντα, φοβηϑήσῃ τὸν σὲ 
πλάσαντα, δοξάσεις τὸν σε 
λυτρωσάμενον ἐκ ϑανάτου. 


ἔσῃ ἁπλοῦς τῇ καρδίᾳ καὶ 

πλούσιος τῷ πνεύματι; ου 
κολληθήσῃ μετὰ τῶν πορευο- 

Π.11 μένων εν ὁδῷ Savartov. 
3 ᾿ » 

ΠΥ. 13] MONO ELS TO Οὐ 
ἔστιν ἀρεστὸν T ᾧ 9 εῷ, 

μισήσεις πᾶσαν ὑπο- 

IV. 191 Ρ Ὁ ΤῊΝ οὐ μὴ ἐγηα- 
tTadinns ἔντολαὰς xv- 

ππ.9ςο] βίου. (9) οὐχ ὑψώσεις 
σεαυτὸ v; ἔσῃ δὲ ταπεινό- 

φρῶν HATA πάντα, οὐ» ἀρεῖς 

[π.61 ἐπὶ σεαυτὸν δόξαν. οὐ λή- 
φῃ βουλὴν πονηρὰν 


DOCUMENT 1Π. 


over to another knowledge 
and teaching. There are two 
ways of teaching and of au- 
thority, one of light and one 
of darkness. And there is a 
great difference between the 
two ways. For over one are 
set light-bearing angels of 
God, but over the other, 
angels of Satan. And the 
one is Lord from eternity 
and to eternity, but the other 
is prince of the present time 
of lawlessness. 

Ch. xix.— The way of light, 
then, is this: if any one de- 
sires to go to the appointed 
place, let him be zealous in 
his works. The knowledge 
then which is given to us in 
walking in this (way) is such 
as this: Thou shalt love him 
who made thee, thou shalt fear 
him who fashioned thee, thou 
shalt glorify him that ran- 
somed thee from death. 

Thou shalt be simple in 
heart and rich in spirit ; thou ~ 
shalt not cleave to those that 
walk in (the) way of death. 
Thou shalt hate everything 
which is not pleasing to God, 
thow shalt hate every hypoc- 
risy ; thou shalt by no means 
forsake the Lord’s command- 
ments. Thou shalt not exalt 
thyself, but shalt be humble 
in all things ; thou shalt not 
take glory to thyself. Thou 
shalt not take evil counsel 


BARNABAS, 


HaTA τοῦ πλησίον Gov. 
ov Owmeers TH ψυχῆ 
σου ϑρασος. 

᾿((οὸὐ πορνεύσεις, ov 
μοιχεύσεις, ov Ὁ προ 
δοφθορήσεις. οὐ μή σου 
0 Aoyos τοῦ ϑεοῦ ἐξέλθῃ ἐν 
anaSapoia τινῶν. 


οὐ Andy πρόσωπον 
ἐλέγξαι τινὰ ἐπὶ πα- 
ραπτώματι. ἔσῃ πραῦύς, 
eon  ἡσυχῖοῦσ, ἔσῃ THE- 
μῶν τοὺς λόγους. οῦς 
πουσας. Ομ ἢ ΟΞ 


κή σ 8 us τῷ ἀδελφῷ σου. 
(5) οὐ μη διψυχήσεις, 
πότερον ἔσται ἢ οὔ. οὐ 


μὴ λάβῃς ἐπὶ ματαίῳ τὸ ὄνο- 
μα πυρίου. ἀγαπήσεις TOV 
πλησίον σου ὑπὲρ τὴν 
φυχήν σου. 


οὐφονεύσεις τέκνον 
Gov &évy φῳϑοῤᾷ,, οὐδὲ 
πάλιν γεννηθὲν ΠΕ ΕΣ 
λεῖς. οὐ μὴ ἄρῃς τὴν 
yeipa σου ἀπὸ τοῦ 
υἱοῦ σου ἢ ἀπὸ τῆς Sv- 
yatpos σου, ἀλλὰ ἀπὸ 
τῆς νεότητος διδαξεις 
φόβον πυρίου. 

(0) οὐ μὴ γένῃ ἐπιϑυ- 
μῶν τὰ τοῦ πλησίον 
a2), ov μὴ yéivn πλε 
ονέκτηξ, οὐδὲ κολληϑή- 
On ἔπ ψυχῆς σου μετὰ 
ὑψηλῶν, ἀλλὰ μετὰ 
ταπεινῶν καὶ δικαίων 


229 


against thy neighbor ; thou 
shalt not permit overboldness 
to thy soul. 

Thou shalt not commit for- U1. 2.) 
nication ; thou shalt not com- 
mit adultery ; thou shalt not 
corrupt boys. Not from thee 
shall the word of God go 
forth with the impurity of 
some. 

Thou shalt not respect per- ΠΥ͂. 8.1 
sons in convicting any one 
for a transgression. Thou tM. Ὁ, 8.1 
shalt be meek, thou shalt be 
gentle, thou shalt tremble at 
the words which thou hast 
heard. Thou shalt not be re- Πι. 3.] 
vengeful against thy broth- 
er. Thou shalt not hesitate (rv. 44 
whether it shall be or not. 
Thou shalt not take in vain 
the name of the Lord. Thow (1. 7.] 


' shalt love thy neighbor above 


thy life (or, soul.) 

Thou shalt not slay-a child (u. 2.) 
by abortion, nor again shalé 
thou destroy the new-born 
child. Thou shalt by no (yv.9J 
means take off thy hand from 
thy son, or from thy daugh- 
ter, but from youth thou 
shalt teach (them) the fear of 
the Lord. 

Thou shalt by no means be [Ὶ. 38 
lusting after the things of ~ 
thy neighbor, thou shalt by i. 6. 
no means be rapacious, nor [Π|. 9.] 
shalt thou from thy soul 
cleave ta (the) high, but with 
the lowly and righteous shalt 


πν.π]δεγλωσσία. 


[IV. 10.] fo: 


ΠΥ 5] G0v ἀγνεύσεις. 


230 


UI. 0] ἀναστραφήσῃ. τὰ συ μ- 


βαίνοντά σου évepy i - 
ματα ὡς ἀγαϑὰ προσ- 
διό ξ ν᾿ εἰδὼ τ OTL aveEv 
σεοῦ οὐδὲν γίνεται. (7) 


1. 4]0v0% ἔσῃ διγνώμων ov- 


δὲ δίγλωσσος 


παγὶς 
γὰρ ϑανατου 


ἐστὶν ἡ 
ὑποταγή- 
on κυρίοις ὡς τύπῳ 9 ε- 
ov ἐν αἰσχύνῃ Hat ΤΩΣ Ξ 
οὐ μὴν. ἐπετα ἕ ἧς 
δούλῳ σου ἢ πον ώσϑοῦ 
HOY EV “πικρίᾳ τοῖς ἐπὶ 
TOV αὐτὸν ϑεὸν ἐλπί- 
δουσι, μήποτε οὐ φο- 
βηϑώῶσι τὸν ἐπ’ ἀμφο- 
τέροις Seov: ὅτι ἦλδεν 
οὐ KATA πρόσωπον κα- 
λέσαι, ἀλλ᾽ ἐφ’ οὺἣς τὸ 
iar ah oes ἡτοίμασε. 

(8) κοινωνήσεις ἐν 
πᾶσι τῷ πλησίον cov καὶ 
Ov x ἐρεῖς “ὁ τὰ eivatr: 
εἰ yap ἐν τῷ ἀφθάρτῳ 
ποινωνοί ἐστε, πόσῳ 
μᾶλλον ἐν neue φϑαρ- 
τοῖς. οὐπ ἔσῃ πρόγλωσσος: 
παγὶς yap στόμα Savatov. 
ὅσον δύνασαι ὑπὲρ τῆς ψυχῆς 
(9) un γέ- 
vou mpos pév TO ha- 
βεῖν ἐμτείνων tas χεῖ- 
ρας, πρὸς δὲτὸ δοῦναι 
συσπῶν. 
ὡς 


ἀγαπήσεις κόρην τοῦ 


{IV. 4.] ὀφθαλμοῦ Gov πᾶντα TOV 


λαλοῦντα σοι τὸν Ao- 
γον tov xvupiovn. (10) 


DOCUMENT III. 


thou consort. The events that 
befall thee shalt thou accept 
as good, knowing that nothing 
occurs without the will of 
God. 

Thou shalt not be double- 
minded nor double-tongued, 
Jor a snare of death is the 
double tongue. Thou shalt 
obey rulers as an image of 
God in modesty and fear. 
Thou shalt by no means lay 
thy hand in bitterness upon 
thy bondman or bondmaid, 
who hope in the same God, 
lest they perchance shall not 
fear the God who is over 
(you) both ; because he came 
not to call men according to 
appearance, but those whom 
the Spirit made ready. 

Thou shalt share in all 
things with thy neighbor, and 
shalt not say they are thine 
own ; for if ye are partners 
in that which is incorrupti- 
ble, how much more in the 
corruptible (things)? Thou 
shalt not be hasty of tongue, 
for (the) mouth is a snare of 
death. _ As much as thou 
canst thou shalt make purifi- 
cation for thy soul. Le not 
one who stretches out his 
hands for receiving, but draws 
them in for giving. 

Thou shalt love as the apple 
of thine eye every one that 
speaketh to thee the word of 
the Lord. Thou shalt re- 


BARNABAS. 


μνησϑήσῃ ἡμέραν n pi- 
σεῶς ἡμέρας nal νυπ- 
TOS καὶ ἐπδητή σεις; 
καϑ᾽ ἑκάστην ΣΤΡ μὰν; 
Ta πρόσωπα τῶν ἁγίων. 
ἢ διὰ λόγου κοπιῶν παὶ πορ- 
ευόμενος εἰς τὸ παραπαλέσαι 
καὶ μελετῶν εἰς τὸ σῶσαι ψυ- 
χὴν τῷ λόγῳ, 7 01a ἢ ΕΣ 
χειρῶν σου ἐργάσῃ εἰς 
λύτρον ἁμαρτιῶν Gov. 

(11) οὐ διστάσεις ὃδοῦ- 
γαι, οὐδὲ διδοὺς γογ- 
γύσεις" γνώσῃ δέ, τίς ὁ 
τοῦ μισϑοῦ καλὸς avta- 
ποδότη. φυλάξεις ἃ 
παρέλαβες, μήτε προσ- 
Rag 8} 5 μήτε ἀφαιρῶν. 
εἰς τέλος μισήσεις τὸν πονή- 


ρόν. upivets δικαέ- 
@s. {18}... δώ ποιήσεις 
Ὀδησ pa: sei pHnvevoets 


δὲ μαχομένους συναγα- 
γῶν. 


,ἐδομολογήσῃ, ἐπὶ ὦ- 
μαρτίέᾳ σου. οὐ προσ- 


ἡδεῖς ἐπὶ προσευχὴν 
ἐν συνειδήσει πονη- 
pa. 

αὕτη ἐστίν ἡ ὁδὸς τοῦ 
φωτός. 

XX. Ἡ δὲ τοῦ μέλανος 
ὁδὸς GxKOoALa ἐστι nat 
κατάρας pecrn. οδος 


γάρ ἐστι ϑανάτου αἴω- 
viov μετὰ τιμωρίας, ἐν ἡ ἐστὶ 
Ta ἀπολλύντα τὴν ψυχὴν av- 
τῶν" εἰδωλολατρεία, 
ϑρασύτης, ὕψος δυνά- 


281 


member the day of judgment 
night and day, and thow shalt (tv. 2. 
seek out every day the faces of 

the saints, either by word 
laboring, and going for the 
purpose exhorting, and medi- 
tating how to save (thy) soul 

by the word, or by thy hands ΠΥ. 6.] 
thou shalt work for a ransom 
for thy sins. Thou shalt not 
hesitate to give, nor when giv- 
ing shalt thou murmur ; but 
thou shalt know who is the 
good dispenser of the recom- 
pense. Thou shalt keep what tv. 13.) 
thou hast received, neither 
adding to it nor taking from 
it, To the end thou shalt 
hate the evil one the (devil). 
Thou shalt judge righteous- 
ly. 

Thou shalt not make di- trv. 3. 
vision, but shalt make peace, 
bringing together those who 
are at strife. 

Thou shalt make confession try. 14, 
of thy sins. Thou shalt not 
approach to prayer with an 
evil conscience. 


This is the way of light. 


Ch. xx.—But the way of τγ.1.] 
darkness is crooked and full 
of curse, For it is a way of 
eternal death, with punish- 
ment, in which the things 
which destroy their (men’s) 
soul; idolatry, overboldness, 
haughtiness of power, hy- 


IV.%] 


[v. 2.1 (2) eet aha aebces 


232. 


pews, Umouptats, δ: 
πλοκαρδία, μοιχεία, 
φόνος; ἁρπαγή, ὑπερη- 
pavia, παράβασις, 50 - 
Nos, xaxia, αὐϑάδεια, 
φαρμακεία, μαγεία, 
πλεονεξία, ἀφοβία ϑεοῦ: 
τῶν ay a- 
S@v, μισοῦντες αλή- 
ϑεῖαν, ἀγαπῶντες ap € U- 
OOS 5) OU) VitVGGHOU TES 
μισθὸν δικαιοσύνης; 
οὐ πολλώμενοι ay ad ᾧ, 
Ov κρίσει δικαιῴ, χήρᾳ 
καὶ ὀρφανῷ ου προσέχοντες, 
ἀγρυπνοῦντες οὐκ εἰς 
φόβον ϑεοῦ, ἀλλ᾽ ἐπὶ τὸ 
πονηρόν, GV μαπρὰν 
καὶ πόρρω πραῦτης 
ὑπομονή; ἀγαπῶντες 
μάταια, διώποντες 
ἀνταπόδομα, oun éle- 
OUVTES πτωχόν, οὐ 
πονοῦντες ἐπὶ EES AES 
πονουμένῳ, ευχερεῖς ἐπὶ 
πκαταλαλιᾷ, οὐ γινώσπκον- 
τὲς τὸν ποιήσαντα α ὑ- 
τοῦς, Moves 
φϑορεῖς 


καὶ 


τέμνων, 
πλάσματος 
Fe OU, Am OTT PEP OME - 
νοι τὸν év deo mevor, 
MATAMTOVOUVTES TOY 
ϑλιβόμενον, πλουσίων 
παραπκλητοι, πενητῶν 
QVOMOL πριτ τ πο 
ϑαμαάρτητοι. 


DOCUMENT III. 


pocrisy, duplicity, adultery, 
murder; robbery, arrogance, 
transgression, craft, vice, 
self-will, sorcery, magic, 
greed, no fear of God ; per- 
secutors of (the) good, hating 
truth, loving falsehoods, not 
knowing the reward of right- 
eousness, not cleaving to (that 
which is) good (and) not to 
righteous judgment, not giv- 
ing heed to widow and or- 
phan, on the watch not for 
fear of God, but for evil; far 
and distant from whom are 
meekness and patience ; lov- 
ing vanities, pursuing re- 
venge, having no pity on the 
poor, not laboring for one in 
distress ; expert in evil speak- 
ing; not knowing him that 
made them, murderers of chil- 
dren, destroyers of God’s im- 
age, turning away from the 
needy, oppressing the afflicted, 
advocates of the rich, lawless 
judges of the poor, wholly 
sinful. 


DOCUMENT IV. 
HERMAS. 


“Tin Shepherd of Hermas” (6 Ποιμήν, Hermee Pastor) is a 
guide of Christian morality in the shape of an allegory or 
romance, and was once exceedingly popular in the Church, but 
is to most modern readers tedious and insipid. It is divided 
into Visions, Mandates or Commandments, and Similitudes. 

The book presents two parallels to the first and second 
chapters of the Didache, with some features resembling Bar- 
nabas. 

The date of Hermas is between 100 and 150, at all events 
later than that of the Didache, and Barnabas, especially if he 
used Theodotion’s Version of Daniel, which belongs to about 
the middle of the second century.* (See Church History, 11. 
678-692. The statements on 688 concerning the date need 
supplementing.) 

The Greek text is taken from von Gebhardt and Harnack’s 
Patr. Ap. iii. 72 sq. and 98; compared with Funk (Patr. Ap. 
1. 890 and 412), and Hilgenfeld (Pastor Herme, ed. 11. 1881). 


* Prof. J. Rendel Harris, of Johns Hopkins University, Baltimore, in a 
note *‘On the angelology of Hermas” in the University Circular, April, 
1884, p. 75, observed a connection between the obscure passage of Hermas, 
Vision iv. 2, 4, and Dan. vi. 22 (23); whereupon Dr. Hort, of Cambridge, in the 
same Circular, Dec 1884, p. 23,showed that Hermas in the passage referred 
to followed not the Septuagint but Theodotion’s version of Daniel, as may 
be seen from the following comparison : 


Hermas, Vis. iv. 2, 4. 
41a τοῦτο ὁ κύριος 
ἀπέστειλεν τὸν ἀγ- 


τῆι τὰ a 
γελον αὐτοῦ τὸν ἐπὶ 


~ ΄ » τ 
τῶν Synpiwv ovra, ov 
x, Lt) ΄ 
τὸονομα ἐστιν Θεγρί,, 
[emend. Harris Sey pz] 
UAL ἐνέφραξεν TO 
ὅτόμα αὐτοῦ, ἵνα μή 


ὅε λυμάνῃ. 


Theodotion, Dan. vi. 22. 
ὁ ϑεός μου ἀπέόστει- 
λὲν τὸν ἄγγελον 
avrov καὶ ἐνέφραξεν 


'ταὰ ὅτοματα τῶν λε- 


΄ ᾿ 3 > 
OVT@V παὶ οὐκ ἐλυ- 


᾿μήναντό με. 


LXX. Dan. vi. 22. 
δέδσδωμπέν me ὁ ϑεὸς 
ἀπὸ τῶν λεόντων. 


See Harnack’s notice in the ‘‘ Theolog. Literaturzeitung,” 1885, No. VI., 


col, 146. 


[Didache 
1 Sf 


[1.2 Ξᾳ..} 
[V.1.] 


a” 
Anové, 


234 


ῬΕντολὴ β΄. ᾿Ἐργαάξου τὸ 
ἀγαϑὸν καὶ ἐμ τῶν πόπων 
σου ὧν ὁ ϑεὸς δίδωσίν σοι, 
πᾶσιν ὑστερουμένοις δίδου 
ἁπλῶς, μὴ δισταάξων, τίνι 
δῷς ἢ τίνι μὴ δῷς. Πᾶσιν δί- 
δου: πᾶσιν yap o Seos 
δίδοσϑαι ϑέλει Ex τῶν 
ἰδίων δωρημάτων. 
5. O14) omy λαμβάνον- 
τες ἀποδώσουσιν 
Aoyov t@ δε, διατί 
ἘΣ ΟΥ bear 825° ΤΊ" 
Ot psy . yap Aa pp a - 
VOVTES ϑλιβόμενοι οὐ 
δικασθϑησονται, ot δὲ 
ἐν ὑποπρίσει λαμβα- 
VOVTES TiGOVGtV. Oi- 
ANY. 6. Ὁ οὖν διδοὺς 
aS@os ἐστιν ws yap 
ἔλαβεν παρὰ τοῦ πυρίου τὴν 
διακονίαν τελέσαι, ἁπλῶς 
αὐτὴν ἐτέλεσεν, μηδὲν δια- 
κρίνων, τένι δῷ ἢ μὴ δῷ. 


᾿Εντολὴ ή. Ποταπαΐ, φημί, 
κύριε, εἰσὶν αἱ πονηρίαι ag’ 
ὧν δεῖ μὲ ἐγπκρατεύεσϑαι; 
φησίν, ἀπὸ μοιχείας 
nal πορνείας, ἀπὸ μεϑύσμα- 
τος ἀνομίας [Lat.: ἃ potu ini- 
quo], ἀπὸ τρυφῆς πονηρᾶς, 
ἀπὸ ἐδεσμάτων πολλῶν καὶ 
πολυτελείας πλούτου καὶ καυ- 
χήσεως καὶ ὑψηλοφροσύνης 
καὶ ὑπερηφανίας, nat ἀπὸ 
pevouatos καὶ παταλαλίας 
HAL ὑποκρίσεως, μνησικαπίας 
nat πάσης βλασφημίας. 


DOCUMENT IV. 


CoMMANDMENT II. 4-6.— 
Do good, and from thy labors, 
which God giveth thee, give 
in simplicity to all that are in 
need, not doubting to whom 
thou shouldst give and to 
whom thou shouldst not give. 
Give to all; for God willeth 
that things should be given 
to all from his own gifts. 
5. Those then, that receive 
shall give an account to God, 
why they received and for 
what purpose ; for those that 
receive in distress shall not 
be condemned ; but those who 
receivein hypocrisy shall pay 
a penalty. 

6. He then that giveth is 
guiltless ; for as he received 
from the Lord the ministry to 
fulfil, so he fulfilled it in 
simplicity, making. no dis- 
tinction to whom he should 
give or not give. 

Commandment VIII. 3-5. 
—‘*‘How many, Ὁ Master,” 
I said, “are the sins from 
which we should abstain?” 
“‘Tisten,” he said; **irom 
adultery and fornication, 
from lawlessness of drunken- 
ness, from evil luxuriousness, 
from many meats, from ex- 
travagance of wealth, and 
boasting, and haughtiness, 
and arrogance, and falsehood, 
and evil-speaking, and hypoc- 
risy, from revengefulness and 
every blasphemy, 


HERMAS. 


4, Ταῦτα ta ἔργα πάντων 
πονηρότατά εἰσιν ἐν τῇ δωῇ 
τῶν ἀνθρώπων. "Ano τού- 
τῶν οὖν τῶν ἔργων δεῖ ἐγ- 
᾿πρατεύεσϑαι τὸν δοῦλον τοῦ 
ϑεοῦ: ὁ γὰρ μὴ EY MPATEV— 
ὄμενος ἀπὸ τούτων οὐ δύνα- 
ται οῆσατ τῷ Seq. “Anove 
οὖν καὶ τὰ ἀκόλουθα τούτων. 
5. "Ett yap, ὁ φημί; nupie, 
πονηρὰ ἔργα éott; Kai ye 
πολλά, φησίν, ἔστιν, ἀφ᾽ ὧν 
δεῖ τὸν δοῦλον τοῦ ϑεοῦ ἐγ- 
πρατεύεσϑαι: xudéupa, ψεῦ- 
δος, ἀποστέρησις, ψευδομαρ- 
τυρία, πλεονεξία, ἐπι- 
ϑυμία πονηρώ, ἀπάτη, 
πεγοδοδιία; ἀλαδονεέίέα 
καὶ ὅσα τούτοις ὅμοιά εἶσιν. 


230 


4, **These deeds are the 
worst of all in the life of man. 
From these deeds, then, the 
servant of God must abstain. 
For he who abstaineth not 
from these things, cannot live 
unto God. Hear now, also, 
the things that attend these.” 
5. ** Are there then, Master,” 
said I, “‘ other evil deeds?” 
ΟΠ ΤΠ 5 said» hie; 
*‘many there are from which 
the servant of God must re- 
frain: theft, lying, fraud, 
false-witness, covetousness, 
evil desires, deceit, vain- 
glory, pretence, and what- 
ever things are like these.” 


[Did. V.1.] 


ty 
Ae 


a 7 Ns A 

ἵ τγ de 

Sey at ΩΝ 
*AVE a if 


τ 
ὟΣ ἢ ORE, F ea ‘io be 
[ἢ δ ς 7 ¥ 
Ὶ Ἄς ee 
Σ ; BO nen ee Ga ἐνῇ 
\ iy hl ut ae 
H * Wate ot I ra ἐς πλιὰ 
1c, SPP Ry ea en td ΐ Prt Ee eee) 
‘ i (ai ᾿ ; mh mil iy ; 
ΑΝ ab ἣν ᾿ rad 
end ut ᾿ > at 
͵ i i J ἱ 1 
es ee 5 1a pH ~ aE Wyle 
τ / ᾿ mt ; ἵ ᾿ 


DOCUMENT V. 


THE APOSTOLICAL CHURCH ORDER, 
OR 


THE ECCLESIASTICAL CANONS OF THE HOLY APOSTLES. 
Comp. Ch. XXX. 


Tus document must not be confounded with the Apostolical 
Constitutions (see Doc. VII.), nor with the Apostolical Canons 
appended to them, although it is closely related to both. It is 
the Apostolical Constitution or Canon Law of the Christians of 
Egypt, and is still in use among them. We give it here as an 
interesting link between the Teaching of the Twelve Apostles and 
the Pseudo-Clementine Apostolical Constitutions, 

The Greek text is taken from the latest edition by Harnack 
(pp. 225-237), who adopts Lagarde’s division into 80 canons de- 
rived from the Thebaic MS. The older editions have 20 canons. 
I have compared the texts of Joh. Wilhelm Bickell (Geschichte 
des Kirchenrechts, Giessen, 1843, Erster Band, pp. 107-132, from 
the Vienna MS., with a German translation under the title 
Apostolische Kirchenordnung), and of Adolf Hilgenfeld (Novwm 
Testamentum extra canonem receptum, ed. altera et emendata, Lip- 
sie, 1884, Fasc. iv. 111-120, under the title αἱ διαταγαὶ ai 
διὰ Κλήμεντος nal κανόνες enutnoractinol τῶν ἁγίων 
ἀποστόλων, The Ordinances through Clement and the Ecclesias- 
tical Canons of the Holy Apostles, which he identifies with the 
Due Vie vel Judicium Petri). «1 have given the principal 
variations in foot-notes, and added a number of explanatory 
remarks. The editions of Lagarde (Reliquice juris ecclesiastict 
antiquissime, 1856), and of Cardinal Pitra (Juris ecclesiastici 
hist. monumenta, Tom. i. Rome, 1864) have been used by 
Harnack and Hilgenfeld. 

The title in the Latin translation of the Aithiopie text by 
Ludolf (Comm. in Hist. Aeth. p. 814, as quoted by Bickell and 
Hilgenfeld) reads: “ Jsti (sunt) canones patrum apostolorum quos 
constituerunt ad ordinandam ecclesiam christianam.” In the Cod. 
Ottobon. sec. xiv. first compared by Pitra, the document is 


238 DOCUMENT V. 


abridged and called ἐπιτομὴ ὅρων τῶν ἁγίων ἀποστόλων 
κπαϑολικῆς παραδόσεως, Hpitome of the Definitions of the 
Holy Apostles. In the defective Moscow MS. discovered by O. 
von Gebhardt and published in the second edition of his and 
Harnack’s Ep. of Barnabas (1878, p. xxix. sq.) the title reads: 
διατάξεις τῶν ἁγίων ἀποστόλων, Ordinances of the Holy 
Apostles. 

The Egyptian text of the document was made known first by 
Tattam (in the Memphitic dialect of Lower Egypt), London, 
1844, and then by Lagarde (in the Thebaic dialect of Upper 
Egypt) in his “ digyptiaca,” Gottinge, 1883. The Atthiopic 
version, edited in Authiopic and Latin by W. Fell, Lips. 1881, 
seems to have been made from the Thebaic. The next docu- 
ment gives the Egyptian version from Tattam. 


KANONES ἘΚΚΛΗΣΙΑ͂Σ ΤΙΚΟΙ THE ECCLESIASTICAL CANONS 


ΤΩΝ OF THE 
ATION AIOZTOAON. HOLY APOSTLES. 
Χαίρετε, viol καὶ Svyaté- Greeting, sons and daugh- 


pes, ἐν ὀνόματι κυρίου Ἰησοῦ ters, in the name of the Lord 
Χριστοῦ, Ἰωάννης καὶ Mat- Jesus Christ. John and 
Saios καὶ Πέτρος uat’Avdpéas Matthew and Peter and An- 
nat Φίλιππος καὶ Ξίμων nat drew and Philip, and Simon 
Ἰάκωβος nat Ναϑαναὴλ καὶ and James and Nathanael 
Θωμᾶς καὶ Knpas καὶ BapSo- and Thomas and Cephas'* and 
λομαῖος καὶ Ἰούδας Taxc- Bartholomew? and Judas of - 
βου. James. * 


1 Falsely distinguished from Peter, who is mentioned as the third Apostle. 
Clement of Alex. (in Eusebius, H. Hecl. i. 12) distinguishes the Cephas of 
Gal. ii. 11 from Peter, but counts him among the Seventy Disciples. 

3 Falsely distinguished from Nathanael (John, i. 46 ; xxi. 2), mentioned 
before. 

3 Judas the brother of James, see Luke, vi. 16; Acts,i. 18. Only one James 
is mentioned, and no distinction is made between the brother of John and 
the sonof Alpheus. Matthias, who was elected in the place of the Traitor, is 
omitted. Paulis ignored. But owing to the imaginary Cephas and Bar- 
tholomew there are twelve Apostles. This erroneous and incomplete list 
was perhaps afterwards added. 


THE APOSTOLICAL CHURCH ORDER. 


1. Κατὰ κέλευσιν τοῦ κυρί- 
ov ἡμῶν ᾿Ιησοῦ Χριστοῦ τοῦ 
σωτῆρος συναϑροισϑέντων 
ἡμῶν, naScs διέταξεν---προὸ * 
τοῦ: Μέλλετε πληροῦσϑαι 
τὰς ἐπαρχίας πκαταλογίσα- 
σϑαι τόπον ἀριϑμούς, ἐπι- 
σπκόπων ἀξίας, πρεσβυτέρων 
ἕδρας, διαπονῶν παρεδρείας, 
ἀναγνωστῶν PE EU. x1 
pov aveyrnotas nal ὅσα 
δέοι πρὸς ϑεμελίωσιν éxndn- 
σίας, iva τύπον τῶν ἐπουρα- 
γίων εἰδότες φυλάσσωνται 
ἀπὸ παντὸς ἀστοχήματος, εἰ- 
δότες ὅτι λόγον ὑφέξουσιν ἐν 
τῇ μεγάλῃ ἡμέρᾳ τῇς κρίσεως 
περὶ ὧν ἀκούσαντες οὐκ ἐφύ- 
λαξαν---καὶ ἐκέλευσεν ἡμᾶς 
ἐκππέμψασϑθαι τοὺς λόγους εἰς 
ὅλην τὴν οἰκουμένην" 


1 xAnpow, to appoint to an office by lot, to allot, assign. 
ἐπαρχία, the government of an ἐπαρχος 


tical usage also to ordain. 


(prefectus) or the district governed by him, the Roman provincia. 


239 


1, Since we have assembled 
at a command of our Lord 
Jesus Christ the Saviour, ac- 
cording as he appointed—be- 
fore the [injunction]: Ye are 
to assign districts,’ to deter- 
mine the numbers of places, 
the dignities of bishops, the 
seats of presbyters, the at- 
tendance (or, assistance) of 
deacons, the office (discre- 
tion) of readers, the blame- 
lessness of widows,’ and 
whatever be needful for 
founding a church, in order 
that, knowing the type of the 
heavenly [order],* they may 
keep themselves from every 
fault, knowing that they 
must render account at the 
great day of judgment for 
the things which they heard 
and did not keep—and as he 
commanded us to send forth 
the words into all the world. 


In ecclesias- 


The proy- 


inces were subdivided chiefly for fiscal, commercial and judicial purposes 
into smaller districts, called conventus, jurisdictiones. 


3 Bickell reads avexxAnozas, and translates: 


“die Entfernung der Witt- 


wen von kirchlichen Verrichtungen.” dvexxAnoia is not mentioned in the 
dictionaries, but the adjective is ἐν εγοιλησίαστος, excluded from the church. 
Suicer, Thes. i. 832, explainsit @AAorp10s τῆς éxxAnoias, alienus ab ecclesia. 
I followed the reading of Lag. Ha. Hg. aveyuAnoia, blamelessness. Pitra 
suggests TaPAKANGCETS. 

* The ecclesiastical or terrestrial hierarchy was regarded as a reflection and 
copy of the celestial hierarchy of angelic orders,—an idea carried out most 
fully in the writings of Pseudo-Dionysius Areopagita and adopted by Thomas 
Aquinas and the medieval schoolmen. See Church History, vol. iv. 597 


sqq. 


* Hilgenfeld puts πρὸ ** * ἐφύλαξαν in parentheses. 


{Didache 
1 


¢ 
lye 


[5] τολὴ πρώτη. 


240 


2. ἐδοῖεν οὖν ἡμῖν πρὸς 
ὑπόμνησιν THS ἀδελφότητος 
καὶ νουϑεσίαν ἑπαστῷ GOS ὁ 
κύριος ἀπεκάλυψε πατὰ τὸ 
ϑέλημα τοῦ ϑεοῦ διὰ VED [let 
TOS ἁγίου μνησϑεῖσε λόγου 
ἐντείλασϑαι ὑμῖν. 


8. Ιωάννης εἶπεν - ἄνδρες 
adeh pot, εἰδότες ὅτι λόγον 
ὑφέδομεν περὶ τῶτ' διατεταγ- 
μένων ἡμῖν εἷς EVOS πρόσωπον 
μὴ λαμβάνωμεν, ἀλλ᾽ ἐάν τις 
δοκῇ 715 ἀσύμφερον λέγειν, 
ἀντιλεγέσθω αὐτῷ. 


ἐδοῖε δὲ πᾶσι πρῶτον Ἰω- 
avvnyv εἰπεῖν. 

4. Ἰωάννης εἶπεν: ὁδοὶ 
6vV0.6101, hia THS 6 @- 
Hs, nat pla τοῦ Yava- 
του, διαφορὰ δὲ πολλὴ 
μεταξὺ τῶν δύο ὁὸῶν᾽ 
7 μὲν οὐν οδὸςτῆς 6 @- 
HS \€orry αὔτη᾽ πρ @- 
τὸν. ἀγαπήσεις rov Se 
OV τὸν ποιησαντα δὲ 
ἐξ ὅλης τῆς παρδιας Gov nat 
δοξάσεις τὸν λυτρωσάμενόν 
σὲ ἐκ ϑανάτου, ἥτις ἐστὶν ἐν- 
δεύυτερον"8 
ἀγαπήσεις τὸν πλησίον 
σου ὡς ἑαυτόν, ἥτις ἐστὶν 


ἐντολὴ δευτέρα, ἕν οἷς ὅλος ὁ 


DOCUMENT Υ. 


2. Therefore it seemed 
good to us, for a reminding 
of the brotherhood and a 
warning to each, as the Lord 
revealed it according to the 
will of God through the Holy 
Spirit, remembering the word 
[the command of the Lord] 
to enjoin it upon you. 

3. John said: My brethren, 
knowing that we shall render 
account for the things as- 
signed to us, let us each not 
regard the person of any one 
(not be partial to any one), 
but if any think it fitting to 
gainsay let him gainsay.* 

Now it seemed good to all 
that John should speak first. 

4, John said: There are 
two ways, one of life and one 
of death, but there is a great 
difference between the two 
ways ; for the way of life is 
this: First, thou shalt love 
the God who made thee, with 
all thy heart, and shalt glori- 
fy him that ransomed thee 
from death, which is (the) 
first commandment. Second- 
ly, thou shalt love thy neigh- 
bor as thyself, which is (the) 
second commandment: upon 
which hang all the law, and 
the prophets. 


1Tudolf: Ht si quis dixerit quod non decet (dicere), objurget cum eo quod 


dixit id quod bonum non est. 


* Hlg. omits zz. 
+B. Hg. yap. 


+ Bickell (B.), Hg. συμφέρον ἀντιλέγ εἰν. 
8 8. δεύτερα. 


THE APOSTOLICAL CHURCH ORDER. 


νόμος πρέμαται καὶ OL προ- 
φῆται. 

ὅ. Ματϑαῖος εἶπεν: πάντα 
ὅσα ἀἂνῈ μὴ SéAnSt σοι 


γίνεσθαι, μηδὲ συ 
alia wxoinoys.|l τοῦ - 


τῶν δὲ τῶν λόγων τὴν 


διδαχὴν εἰπέ, αδελφὲ 
Πέτρε, 

6. Πέτρος εἶπεν" οὐ φο- 
vevoets, οὐ μοιχεῦ"- 


Gets, ov πορνεύσεις, 
οὐ παιδοφϑορήσεις, 
ου κλέφεις, οὐ μαγεύ- 
ees οὐφαρμαπεύσειρ, 
οὐ φονεύσεις τέκνον EV 
φϑορᾷ οὐδὲ ** ἀρ HN 
Sivtt awourereis, ovxtt 
ἐπιϑυμήσεις τοῦ 
πλησίον" ουπ ἐπιορπή- 
δεῖς, οὐ IOS χα 
ῥήσεις, οὐ nanohoyn- 
GELS, οὐδὲ μνησικα κή- 
σεις, οὐκ ἔσῃ δίγνωμος 
οὐδὲ δίγλωσσος παγὶς 
γὰρ ϑανάτου ἐστὶν ἡ 
διγλωσσία. οὐκ ἔσται 
ὁλόγος σου κενός, οὐδὲ 
pevdns: οὐκ ἔσῃ πλεο- 
véntTns οὐδὲ ἅρπαξ 
οὐδὲ ὑποκριτὴς οὐδὲ 
καποήϑης οὐδὲ ὑπερή- 
Pavos, οὐ δ λήφῃ ου- 
λὴν πονηρὰν κατὰ τοῦ 
mAinotiov σοῦ" οὐ μισή- 


Ta 


241 


5. Matthew said: , Adj [2] 
things whatsoever thou wilt 
not have befall thee, thou to 
another shalt not do. Now 
of these words tell the teach- 
ing, brother Peter. 


6. Peter said: T’how shalt U1. 2.1 
not kill ; thou shalt not com- 
mit adultery ; thou shalt not 
commit fornication ; thou 
shalt not pollute a youth; thou 
shalt not steal ; thou shalt not 
be a sorcerer ; thow shalt not 
use enchantments; thou shalt 
not slay a child by abortion, 
nor kill what is born; thou 
shalt not covet any thing that 
is thy neighbor's ; thou shalt 
not bear false witness ; thou [3.1 
shalt not speak evil; thou 
shalt not bear malice; thou [43 
shalt not be double-minded , 
nor double-tongued, for a 
snare of death is duplicity of 
tongue. Thy speech shall not [5:1 
be empty, nor false; thou shalt 16. 
not be covetous. nor rapacious, 
nor ahypocrite,nor malicious, 

or haughty, nor take evil 
counsel against thy neighbor; 
thou shalt not hate any man, 
but some thou shalt reprove, 


* B. Hg. omit. 
$B. Hlg. γενεσϑαι. 
| B. Hg. ποιήδεις. 


** Bl οὐ. 


+ Hig. θέλεις. 
8. B. 60 μηδὲ. 
{ B. Hig. omit clauses οὐ * ** μαγ εὐδεις. 
H+ B. γεννηθὲν *** ἀπολίτεν εἴς. 

tt B. Hlg. omit clauses ovx * ** ἐπιορπήσειξ. 


88 B. Hg. οὐδὲ. 


ΠΠ. 1.] 


242 


σεῖς πάντα ἀνϑρῶπον, 

ἀλλ᾽ obs μὲν ἐλέγξεις, 
οὺς δὲ ἐλεήσεις, wept cov δὲ 
προσεύξῃ, οὺὃς δὲ ἀγα- 
πήσεις ὑπὲρ τὴν ψυχήν 
σου. 

ἡ. Avdpéas εἶπεν: τέκνον 
μου, φεῦγε ἀπὸ παν- 
τὸς πονηροῦ καὶ απὸ 
παντὸς ὁμοίου αὐτοῦ. 


βιμὴ γίνου ὀργίλος" ὁ δη- 
γεῖ γὰρ ἡ ὀργὴ πρὸς 
το povov: é&ort yap 


δαιμόνιον appevinov ὁ ϑυμός. 
β: μὴ γίνου δηλωτὴς μηδὲ 
ἐριστιπὸς μηδὲ ϑυμώ- 
Onst: €* yap τοῦτ 
φόνος γεννᾶται. 
[31 8, Φίλιππος εἶπεν: τέκνον 
μου,] μὴ γίνου ἐπιϑυ- 
μητής' ὁδηγεῖ γὰρ ἡ 
ἐπιϑυμία πρὸς τὴν πορ- 
νείαν Hal ἕλπει τοὺς ἀνϑιρώ- 
πους πρὸς ἑαυτήν. ἔστι γὰρ 
ϑηλυκὸν δαιμόνιον ἡ ἐπιϑυ- 
μία, 8 καὶ ὁ μὲν μετ᾽ ὀργῆς, ὃ 
δὲ mel’ ἡδονῆς ἀπόλλυσι rors 
εἰσερχομένους || eis] adrny.** 
ὁδὸς δὲ πονηροῦ πνεύματος 
ἁμαρτία φυχῆς, 
βραχείαν εἴσδυσιν σχῇ ἐν 
αὐτῷ, πλατύνει αὐτὴν καὶ 
ἄγει ἐπὶ πάντα τὰ KAKA τὴν 


\ 7 
HAL OTAV 


DOCUMENT Y. 


and some thou shalt pity; and 
for some thou shalt pray, and 
some thou shalt love more than 
thine own soul. 


ἡ. Andrew said: My child, 
flee from all evil, and from 
everything likeit. Be not in- 
clined to anger, for anger 
leads to murder ; for wrath 
is a male demon.’ Become 
not a zealot, nor contentious, 
nor passionate; for from 
these things murder is engen- 
dered. 


8. Philip said: My child, 
be not lustful; for lust leadeth 
to fornication, and draweth 
men to herself. For lust isa 
female demon, 
ruins with anger, the 
other with lust, those that 
receive them.” Now (the) 
way of an evil spirit is the 
sin of the soul; and if it 
(the evil spirit) has only a 
narrow entrance within him, 
it widens the way and leads 
that soul to all bad things, 
and does not permit the man 


1 Lud. : 
2 Lud. 


instar cacadcemonis. 
: Cacodemon seductor est. 


Bickell : 


ein mannlicher Damon. 


Nam cum diabolus tram cum libidine 


conjungit, interitus eternus sequitur ewm qui illud admittit. 


*B. Hlg. omit. 

1 B. Hg. omit. 

| B. Hig. εἰδδεχομένους. 
ἘΞ B, Ale. αὐτὰ. 


+B. Hg. Supavrixos. 
ἃ B. Hlg. r7s ἐπιϑυμίας. 
4] B. Hg. omit. 


and the one 


THE APOSTOLICAL CHURCH ORDER. 


" 3 ᾽-» 
φυγὴν ἐκείνην καὶ ovu ἐᾷ δια- 
βλέψαι τὸν ἄνθρωπον καὶ 
. 3 \ ? , ς \ 
ἰδεῖν τὴν αληϑειαν. ὁ ϑυμος 
¢ ~ > 
ὑμῶν μέτρον ἐχέτω Hal ἕν 

τε 9h ΤῸΝ 

βραχεῖ διαστήματι αὐτὸν ἡνι- 
οχεῖτε καὶ «αναπκρούετε, ἵνα μὴ 
ἐμβάλλῃ ὑμᾶς εἰς ἔργον σονη- 
ρον. ϑυμὸς γὰρ καὶ ἡδονὴ 
πονηρὰ ἐπὶ πολὺ παραμέ- 
γοντα κατὰ ἕπίτασιν δαιμό- 
via γίνεται, καὶ ὅταν ἐπτι- 
τρέφῃ αὑτοῖς ὁ ἄνθρωπος, οἱ- 
ins / 3 ~ ~ ? ~ 
OALVOUOLV EV τῇ ψυχῇ αὐτοῦ 
nat γίνονται μείδονες nal 
7 ? 3 

ἀπάγουσιν αὐτὸν εἰς ἔργα 
ἄδικα καὶ ἐπιγελῶσιν αὐτῷ 
καὶ} ἥδονται ἐπὶ τῇ ἀπωλείᾳ 
τοῦ ἀνθρώπου. Ἶ 

9. Σέμων εἶπεν" 
μὴ γίνου αἰσχρολόγος 
μηδὲ ὑφηλόφϑαλμος. 
ap. τούτων μοι" 
χείαβδ γεννᾶται.) 

10. Tancfos εἶπεν. ΤῈ ΤΣ 
γον μου, GF μὴ γίνου 
οἰωνοσπκόπος, émerd 1 ** 
ὁδηγεῖ εἰς} τὴν εἰδω- 

, A ? 

Aohkatpsiav, μηδὲ ἔπα- 

Ν \ 
οιδος μηδὲ μαϑημα- 

Ν A / 
TIHOS μηδὲ WEPtKaSat- 

? \ 

pov μηδὲ ϑέλε avratt 
43 »-» A ? , 3 
ἰδεῖν μηδὲ ἀπουειν.ὃδ ἐπ 


TENVOY, 


248 


to look clearly and see the 
truth." Let your wrath be 
restrained, and after a sbort 
interval, bridle and check it, 
that it may not hurl you into 
evil deeds. For wrath and 
evil desire, if they be suffered 
long to remain, become de- 
mons by reinforcement. And 
whenever man yields himself 
to them, they swell up in his 
soul and grow larger and lead 
him into unrighteous deeds, 
and deride him, and rejoice 
at the destruction of men. ~ 


9. Simon said: Child, be 3; 


not foul-mouthed, nor lofty- 
eyed ; for of these things come 
adulteries. 


10. James said: Child, be [4.1 
. not an omen-watcher, since tt 


leadeth to idolatry, nor a 
charmer, nor an astrologer, 
nor a purifier, nor be willing 
to look upon nor hear these 
things; for from all these 
idolatries are begotten. 


* The Coptic Constitution : 


‘¢ He (the demon) will take with him all other 


evil spirits ; he will go to that soul and will not leave the man to meditate 


at ali, lest he should see the truth.” 


* B. Hlg. ἐπιπολύ. 

1 Β. Hlg. τῶν ἀνθρώπων. 
| B. Hg. γένονται. 

** B. éei On. 

tt B. συ τοῖς. 


t Hg. omits. 

§ B. Hg. μοιχεῖαι. 
4“ 8. Hg. omit. 

t+ B. Hg. zpos. 

$§ B. Hg. εἐδέναι. 


944 DOCUMENT Y. 


γὰρ τούτων ἁπάντων 
eidwmAoAatpéeiat γὲεν- 
V@VTAL. 

(eal faded NaSavanh εἴπεν' τ ἕ- 
VOV's μὴ γίνου ψεύστης, 
τὸ πο. ὁδηγεῖ TO pev- 
Gua πῶ tHv ndonnr, 
μηδὲ φιλάργυρος μηδὲ 
KevOOOGOS. EX yap 
τούτων ἁπάντων κλο- 
mal yEevv@vrai.*® 

[61]. τέκνον, μὴ γίνου yoy- 
γυσος, ἐπειδὴ ἄγει πρὸς 
τὴν βλασφημίαν, μηδὲ 
αὐθάδης Μη. wovn- 
ρόφρων. én yap TOV- 
TOV ATAVTDV βλασφη- 

π]μίαι γεννῶνται. 1 GS 
δὲ πραῦς, ἐπεὶ! πραεῖς 
nAnpovomnoovort τὴν 

[81 βασιλείαν τῶν οὐρανῶν. y t- 
γου μαπρόϑυμος, ἐλε- 
ἡἥμων, εἰρηνοποιόξς, παϑα- 
pos τῇ παρδίᾳ ἀπὸ παντὸς 
μαποῦ, ἄκπαπος καὶ NOV- 
χιος, ἀγαϑὸς καὶ φυ- 
λάσσων καὶ τρέμων τοὺς 
λόγους ovs ἠπουσὰ τε" 

ϑηήούχ ὑψώσεις σεαυτὸν 
οὐδὲ δώσεις THY φυ- 
χήν gov μετὰ ὑφη- 
λῶν, ἀλλὰ μετὰ δικαΐί- 
ov καὶ ταπεινῶν ava- 
στραφηση- Ta διὲ GU- 


11, Nathaniel said: Child, 
be not a liar, since lying leads 
to theft, nor avaricious, nor 
vainglorious; for of all these 
things thefts are begotten. 


[Judas said] : Child, be not 
amurmurer, since it leadeth 
to blasphemy, nor self-willed, 
nor evil-minded ; for of all 
these things blasphemies are 
begotten. But be meek, since 
the meek shall inherit the 
kingdom of heayen. Be long- 
suffering, merciful, peace- 
making, pure in heart from 
every evil, guileless and 
gentle, good, and keeping and 
trembling at the words which 
thou hast heard ; thou shalt 
not exalt thyself, nor permit 
over-boldness to thy soul, nor 
cleave with thy soul to (the) 
high, but with (the) righteous 
and lowly thou shalt consort. 


* Hg. inserts Ἰούδας εἶπε. B. observes that these words were unques- 
tionably omitted in the original Greek MS, merely by accident, and so he 
inserts ‘‘Judas sprach” in his translation. 


+ Hg. ἐπειδή. 
t B. Hlg. κληρονομοῦσι. 
§ Hig. τῇ ψυχῇ. 


|| Hlg. inserts 6.605 οὐδὲ κολληϑησῃ τῇ ψυγῇ Gov. 


THE APOSTOLICAL CHURCH ORDER. 


βαίνοντα σοι évepyn- 
ματα ὡς ἀγαϑὰ προσ- 
6éGn, εἰς τι aTEP 
Seov οὐδὲν γίνεται. 
12. Θωμᾶς εἶπεν: τέκνον, 
τον λαλοῦντα σοι τὸν 
λόγον τοῦ ϑεοῦ παὶπαρ- 
αἰτιὸν σοι γινόμενον τῆς 
δωῆς nal δόντα σοι τὴν EV 
κυρίῳ σφραγῖδα ἀγαπήσεις 
ὡς πόρην ὀφϑαλμοῦ σου, 
μνησθήσῃ δὲ αὐτοῦ 
γύπκπτα καὶ ἡμέραν, Tue 
MO ELS αὐτὸν ὡς TOY 
nuUptov. o8ev yap 7 
xUPLOTHS λαλεῖται, ἐξ 
HET πυριος ἔστιν. én - 
BERTH GEDS δὲ τὸ mpo- 
σῶπον αὐτοῦ παϑ᾽ ἡμέραν 
mat TOUS λοιποὺς AaYLOVS, 
iva émavanavon τοῖς 
λόγοις αὐτῶν: noddcpevos* 
yap ἁγίοις ἀἁγιασϑήσῃ. τι- 
μήσεις δὲ αὐτόν, καϑ’ ὃ δυ- 
 ψατὸς εἶ, ἐκ τοῦ ἱδρῶτος σου 
καὶ ἐμ τοῦ πόνου τῶν χειρῶν 
Gov. εἰ yap ὁ κύριος δι᾽ av- 
τοῦ ἠξίωσέν σοι δοθῆναι 
πνευματικὴν τροφὴν 
nat ποτὸν καὶ δωὴν 
αἰώνιον, σὺ ὀφείλεις 
πολὺ μᾶλλον τὴν 
φϑαρτὴνπαὶ πρόσπαι- 
ρον προσφέρειν Epo 
gpnv: a&i0s yar ἐρ- 
yatns τοῦ μισϑοῦ av- 


On 


1 Ludolf: 
verkiindigt wird. 


* B, inserts ὡς ἅχτοξ. 


ubi memorant diviatem. Bickell : 


245 


The events that befall thee (10.1 
thou shalt accept as good, 
knowing that without God 
nothing occurs. 


12. Thomas said: Child, πν. 1. 


him that speaketh to thee the 
word of God, and becometh 
to thee an author of life, and 
hath given thee the seal in 
the Lord, thou shalt love as 
the apple of thine eye, and 
thoushalt remember him night 
and day, thou shalt honor 
him as the Lord ; for where 
that which pertaineth to the 
Lord is spoken,’ there is the 
Lord. And thou shalt seek [51 
out his face daily and the rest 
of the saints, that thou may- 
est be refreshed by their 
words: for by cleaving to 
saints thou shalt be sanctified. 
Thou shall honor him, as far 
as thou art able,—from thy 
sweat and from the labor of 
thy hands. For if the Lord 
through him saw fit that 
spiritual food and drink and 
eternal life be given thee, 
thou oughtest much more the 
perishable and transient food; 
for the laborer is worthy of his 
hire, and a threshing ox thou 
shalt not muzzle, and no one 
planteth a vine and eateth 
not its fruit. 


woher die Sache des Herrn 


+ B. omits dé. 


246 


τοῦ, nal βοῦν ἀλοῶντα οὐ 
φιμώσεις, καὶ οὐδεὶς φυτεύει 
ἀμπελῶνα καὶ ἑμ τοῦ καρποῦ 
αὐτοῦ οὐκ ἐσϑίέει. 


[81 13. Κηφᾶς sixev’* ov ποι- 


NOELS σχίσ Mata, εἰ- 
ρηνεύσεις δὲ payo- 
mMéevOUS. unpiveis 61- 


κμαίως. ov λήψῃ πρό- 
σωπονὶ ἐλέγξαι τι- 
va§ ἐπὶ παραπτώματι. 
οὐ γὰρ ἰσχύει πλοῦτος παρὰ 
κυρίφ᾽ οὐ yap ἀξία! προ- 
κρίνει οὐδὲ κάλλος ples 
ἀλλ᾽ ἰσότης ἐστὶ πάντων παρ᾽ 
“1 αὐτῷ. ἐν προσευχῇ σου μ ἢ 
διφυχήσῃς πο ee é σ- 


blrat 7 ov. pwn yivov 
προσ μὲν, τοῦ Aa pete 
? , \ rm 
EHTELVBVY TAS YEIPAS, 


πρὸς δὲ τὸ δοῦναι GVo- 
Ὡπῶν. ἐὰν ἔχῃς διὰ 
τῶν χειρῶν σου δὼ 
σεις λύτρωσιν T @V 
πα μαρτιῶν σου. οὐ δισ- 


racers δοῦναι! οὐδὲ 
διδοὺς yoyyugers: 
γνώσῃ yap tis ἔστην 
6 TOD pro Sob xnados 
BlavranxodoTys. Ov x 
ἀποστραφήσῃ ἐνδεό- 


μενον, συγπκοινωνή- 
σεις] δὲ πάντα] τῷ 
ἀδελφῷ σου καὶ οὐπ 
ἐρεῖς ἴδια εἶναι: εἰ 


DOCUMENT YV. 


13. Cephas said: Thou 
shalt not make divisions, but 
shalt make peace between those 
who contend; thou shalt judge — 
justly ; thou shalt not respect 
persons in reproving for a 
transgression. For wealth 
does not avail with the Lord; 
for dignity does not predis- 
pose, nor beauty aid, but there 
is equality of all with him. 
In thy prayer thow shalt not 
hesitate, whether it shall be or 
not ; be not (one who) for ve- 
ceiving stretches out the 
hands, but for giving draws 
them in. If thou hast (any- 
thing) by thy hands thou 
shalt give ransom for thy 
sins; thou shalt not hesitate 
to give, nor when giving 
shalt thou murmur ; for 
thou shalt know, who is the 
good dispenser of the recom- 
pense. Thou shalt not turn 
away from a needy one, but 
thow shalt share in all things 
with thy brother, and shalt 
not say they are thine own ; 
for if ye are partners in that 
which is imperishable, how 


* Ha. ezvezy(a typogr. error). 
ΕΒ. ἐλέγξας. 

|B. ἀξίας. 

** B. Hlg. διδόναι. 

tt B. Hlg. ἁπαντων. 


+ B. Hg. insert zzva. 
§ B. Hg. omit. 

ἡ Β. ἔχεις. 

++ B. H1g. omit ovy. 


THE APOSTOLICAL CHURCH ORTER. 247 


? ~ 2 , . . 
γὰρ ἐν τῷ aSavat@ much more in the corruptible 
2 ,ὔ 


HOLV@VOL EGTE, ποσῳ things.? 
~ 2 ~ 

μαλλοῖ év trois Svy- 

τοῖς. 


1 This last clause ‘for if,” etc., is not found either in the Apostolical Con-, 
stitutions, or in Barnabas. Here the parallel ceases between the Did. and 
the Apostolical Church Order. The remaining 17 sections of the Doe. are 
therefore omitted. But as a curiosity the strange scene described in chaps. 
XxXiX.-xxxi. is here inserted : 

xxix. John said: Ye have forgotten, brethren, that when the Master 
asked for the bread and the wine and blessed them and said: ‘‘ This is my 
body and my blood,” he did not allow these (women) to meet with us. 

xxx. Martha said: On Mary’s account, because he saw her smile. 

xxxi. Mary said: I did not laugh. For he said to us formerly as he was 
teaching, that the weak should be strengthened through the strong. 

The meaning of the speech of the women is, that Martha supposed Mary 
to be smiling because John’s words might imply that women were to be kept 
from all participation in the Lord’s Supper, whereas he really meant merely 
to deny their right to dispense the elements, which right had been claimed 
for deaconesses. 


* B. moGov + B. Hig pSaprois. 


ay 


᾿ δ 7 
Ὑ peta Ψ 


Ἢ 


DOCUMENT VL 


THE COPTIC CHURCH ORDER. 


From The Apostolical Constitutions, or Canons of the Apostles in 
Coptic. With an English translation by Henry Tattam, LL.D., 
D.D., FRS., Archdeacon of Bedford. London: Printed for 
the Oriental Translation Fund of Great Britain and Ireland. 
1848.. 214 and xv. pages. 

The work is called, in Coptic and Arabic, The “ Canons of 
our Holy Fathers the Apostles,” and is divided into seven 
books. It is derived from the same sources as the Apostolical 
Constitutions, but is probably older. The MS. of the Coptic 
and Arabic text is a beautifully written quarto volume, and 
was procured by the Duke of Northumberland. [Ὁ is said to 
be the only copy known in Egypt. The Coptic text is in the 
Memphitic or Bahiric dialect of Lower Egypt. It is not made 
directly from the Greek, but from an older version in the The: 
baic or Sahidic dialect of Upper Egypt. Tattam purchased a 
copy of the greater part of the Sahidic original in Heypt, and 
collated it with the Memphitic, “‘ with which it perfectly agrees.” 
(Preface, p. xiv.) He lent it to Lagarde, who gaye a full ac- 
count of it in his Reliquice juris eccles, ant., Ὁ. 1x. sq. This Sa- 
hidic MS. is now in the British Museum, where its class mark 
is Orient. 440. Another Sahidic MS., written a.p. 1006, has 
recently been acquired from Sir C. A. Murray’s collection by 
the British Museum, and is marked Orient. 1320. 

The two versions are compared by Lightfoot, Appendix to 
S. Clement of Rome, 1877, pp. 278 (note), and 466 sqq. See 
also his remarks on the dialects of Egypt in Scrivener’s Jniro- 
duction to the Criticism of the N. T:, p. 865 sqq. (3d ed.). 

The Coptic Constitutions contain the Pseudo-Clementine 
Ordinances concerning the ordination of Bishops, Presbyters, 
Deacons, the appointment of Readers, Subdeacons, Widows, 
Virgins, the administration of the Sacraments, the First-fruits 
and Tithes, ete. I give here only the first Book, which cor- 
responds to the Greek “ Apostolic Church Order.” 


250 DOCUMENT YI. 


THE APOSTOLICAL CONSTITUTIONS. 


These are the Canons of our Fathers the Holy Apostles of our 
Lord Jesus Christ, which they appointed in the Churches. 


Rejoice, O our sons and daughters, in the name of our Lord 
Jesus Christ, said John and Matthew, and Peter, and Andrew, 
Philip and Simon, James and Nathanael, Thomas and Cephas, 
Bartholomew, and Judas the brother of James. 

1. According to the command of our Lord Jesus Christ, our 
Saviour,* that we should assemble together, he enjoined us, 
saying (whereas we had not yet divided the countries among us), 
Ye shall divide them among you so that each one may take his 
place according to your number. 

Appoint the orders for Bishops, stations for Presbyters, and 
continual service for Deacons: prudent persons for readers, and 
blameless for widows ;+ and appoint all other things by which 
it is meet the foundation of the Church should be established, 
that by them may be known the type of the things in heaven, 
that they may keep themselves from every spot. And they 
should know that they shall give account to God in the great 
day ef judgment for all the things which they have heard and 
have ποὺ kept. 

And He commanded us to make known these words in all the 
world. 

2. It also appeared to us, that each one of us should speak as 
- the Lord hath given him grace, according to the will of God 
the Father, by the Holy Spirit, making remembrance of His 
words, that we may command them to you. They will be 
remembered, and the fraternal teaching. 

3. John said, ‘‘Men and brethren, we know that we shall 
give account for those things which we hear, and for those 
things which have been commanded us. Let not any one of us 
accept the person of his friend. But if any one should hear 


* Our Saviour, in the Sahidic, which corrects the Memphitie. 

+ “ Let not a widow be taken into the number under threescore years old 
—well-reported of for good works ; if she have brought up children, if she 
have lodged strangers, if she have washed the saints’ feet, if she have re- 
lieved the afflicted, if she have diligently followed every good work.”—1 Tim. 
v. 9; 10, 


THE COPTIC CHURCH ORDER. 251 


his friend speak of those things which are not profitable, let 
him restrain him, saying, ‘‘what thou sayest is not good.” It 
therefore pleased them that John’should speak first. 

4, John said, ‘‘ There are two ways, one is the way of life, and 
the other is the way of death; and there is much difference in 
these two ways. But the way of life is this, Thou shalt love * 
the Lord thy God with all thy heart, who created thee, and thou ° 
shalt glorify him who redeemed thee from death ; for this is the 
first commandment. 

‘*Butthe second is this, Thou shalt love thy neighbour as 
thyself. On these two commandments hang the law and the 
Prophets.” 

5. Matthew said, ‘‘ Every thing that thou wouldest not should 
be done to thee, that do not thou also to another; that is, what 
thou hatest do not to another. But thou, O Peter my brother, 
teach them these things.” 

6. Peter said, “Thou shalt not kill; thou shalt not commit 
adultery ; thou shalt not commit fornication ; thou shalt not 
pollute a youth ; thou shalt not steal; thou shalt not be a sor- 
cerer; thou shalt not use divination; thou shalt not cause a 
woman to miscarry, neither if she hath brought forth a child 
shalt thou killit. Thou shalt not covet any thing that is thy 
neighbour’s: thou shalt not bear false witness: thou shalt not 
speak evil of any one, neither shalt thou think evil. Thou shalt 
not be double-minded, neither shalt thou be double-tongued, 
for a double tongue is a snare of death. Thy speech shall not 
be vain, neither tending toa le. ‘Thou shalt not be covetous, 
neither rapacious ; nor a hypocrite, nor of an evil heart, nor 
proud. Thou shalt not speak an evil word against thy neigh- 
bour. Thou shalt not hate any man, but thou shalt reprove 
some, and shalt have mercy upon others. Thou shalt pray for 
some, and shalt love others as thy own soul.” 

7. Andrew said, ‘‘ My son, flee from all evil, and hate all evil. 
Be not angry, because anger leads to murder, for anger is an evil 
demon. Be not emulous, neither be contentious, nor quarrel- 
some, for envy proceeds from these.” 

8. Philip said, ‘‘ My son, be not of unlawful desires, because 
desire leads to fornication, drawing men to it involuntarily: for 
lust isa demon. + For if the evil spirit of anger is united with 


* The Sahidic is correct, thou shalt love. + Arabic, Satan. 


252 DOCUMENT VI. 


that of sensuality, they destroy those who shall receive them. 
And the way of the 601] spirit is the sin of the soul. For when 
he sees a little quiet entering in he will make the way broad ; 
and he will take with him all other evil spirits : he will go to 
that soul, and will not leave the man to meditate at all, lest he 
should see the truth. Let a restraint be put to your anger, and 
curb it with not a little care, that you may cast it behind you, 
lest it should precipitate you into some evil deed. For wrath 
and evil desire, if they are suffered always remaining, are demons. 
And when they have dominion oyer a man they change him in 
soul, that he may be prepared fora great deed : and when they 
have led him into unrighteous acts, they deride him, and will 
rejoice in the destruction of that man.” 

9. Simon said, “‘My son, be not the utterer of an evil ex- 
pression, nor of obscenity, neither be thou haughty, for of these 
things come adulteries.” 

10. James said, ‘‘ My son, be not a diviner, for divination 
leads to idolatry ; neither be thou an enchanter, nor an astrolo- 
ger, nor a magician, nor an idolater ;* neither teach them nor 
hear them ; for from these things proceeds idolatry.” 

11. Nathanael said, ‘‘ My son, be not a liar, because a false- 
hood leads to blasphemy. Neither be thou a lover of silver nor 
a lover of vain glory, for from these thefts arise.” 

“My son, be not a murmurer, because repining leads a man to 
blasphemy. Be thou not harsh, nor a thinker of 601], for of all 
these things contentions are begotten. But be thou meek, for 
the meek shall inherit the earth. And be thou also merciful, 
peaceable, compassionate, cleansed in thy heart from all eyil. 
Be thou sincere, gentle, good ; trembling at the words of God 
which thou hast heard, and do thou keep them. Do not exalt 
thyself, neither shalt thou give thy heart to pride, but thou 
shalt increase more and more with the just and humble. Every 
evil which cometh upon thee receive as good, knowing that 
nothing shall come upon thee but from God.” 

12. Thomas said, ‘‘My son, he who declares to thee the 
words of God, and hath been the cause of life to thee, and hath 
given the holy seal to thee which is in the Lord, thou shalt love 
him as the apple of thine eyes, and remember him by night and 


* The Sahidic has, one that bewitcheth. 


THE COPTIC CHURCH ORDER. . 253 


day : thou shalt honour him as of the Lord: for in that place 
in which the word of power is, there is the Lord; and thou 
shalt seek his face daily ; him, and those who remain of the 
saints, that thou mayest rest thee on their words: for he who is 
united to the saints shall be holy. Thou shalt honour him ac- 
cording to thy power, by the sweat* of thy brow, and by the — 
labour of thy hands: for if the Lord hath made thee meet that 
he might impart to thee spiritual food, and spiritual drink, and 
eternal life, by him ; it becomes thee also the more, that thou 
shouldest impart to him the food which perishes and is tempo- 
ral ; for the labourer is worthy of his hire. For it is written, 
Thou shalt not muzzle the ox treading out the corn: neither 
does any one plant a vineyard and not eat of the fruit thereof.” 

13. Cephas said, ‘‘ Thou shalt not make schisms: thou 
shalt reconcile in peace those who contend with one another. 
Judge in righteousness without accepting of persons. Reprove 
him who hath sinned, for his sin. Suffer not wealth to prevail 
before God, neither justify the unworthy, for beauty profiteth 
not; but righteous judgment before all. Doubt nott in thy 
prayer, thinking whether what thou hast asked of him will be 
or not. Let it not indeed be that when thou receivest thou 
stretchest out thine hand, but when thou shouldest give thou 
drawest thy hand to thee. But if thou hast at hand { thou 
shalt give for the redemption of thy sins. Thou shalt not 
doubt, thou shalt give ; neither when thou hast given shalt thou 
murmur, knowing this reward is of God. Thou shalt not turn 
away from the needy, but shalt communicate with the needy in 
all things : Thou shalt not say these things are mine alone. If 
ye communicate with one another of those things which are in- 
corruptible, how much rather should ye not do it in those things 
which are corruptible ? ” 

14. Bartholomew said, “1 beseech you, my Brethren, while 
you have time, and he who asks remains with you, (and) you are 
able to do good to them, do not fail in any thing to any one, 
which you have the power to do. 

“* For the day of the Lord draweth nigh, in which every thing 


* Coptic is literally, thy sweat. 
+ Literally, be not of a double heart. 
} Literally, of thy hands, or from the labours of thy hands. 


254 DOCUMENT VI. 


that is seen shall be dissolved, and the wicked shall be destroyed 
with it, for the Lord cometh, and his reward is with him. 

“ Be ye lawgivers to your own selves; be ye teachers to your- 
selves alone, as God hath taught you. Thou shalt keep those 
things which thou hast received, thou shalt not take from them, 
neither shalt thou add to them.” 

15. Peter said, ‘‘ Men and brethren, all the remaining pre- 
cepts of the holy scriptures are sufficient to teach you ; but let 
us declare them to those to whom we have been commanded.” 
Then it pleased them all that Peter should speak. 

16. Peter said, ‘‘If there should be a place having a few 
faithful men in it, before the multitude increase, who shall be 
able to make a dedication to pious uses for the Bishop to the 
extent of twelve men, let them write to the churches round 
about them, informing them of the place in which the multi- 
tude of the faithful (assemble and) are established. 

‘‘That three chosen men in that place may come, that they 
may examine with diligence him who is worthy of this grade. 
If one of the people who hath a good reputation, being guiltless, 
without anger, a lover of the poor, prudent, wise, not given to 
wine, not a fornicator, not covetous,* not a contemner, not par- 
tial,+ and the like of these things. 

“ΤῈ he have not a wife it is a good thing; but if he have 
married a wife, having children, let him abide with her, con- 
tinuing stedfast in every doctrine, able to explain the Scriptures 
well; but if he be ignorant of literature let him be meek : let 
him abound in love towards every man, lest they should accuse 
the Bishop in any affair, and he should be at all culpable.” 

1%. John said, “If the Bishop whom they shall appoint hath 
attended to the knowledge and patience of the love of God with 
those with him, let him ordain two Presbylers when he has 
examined them.” 

18. And all answered, not two, but three, because there are 
twenty-four Presbyters—twelve on the right hand, and twelve 
on the left. t 


* Literally, not a lover of the larger portion. 

+ Literally, not an accepter of persons. 

t Rev. iv. 4.—Kar κυπλόϑεν τοῦ Spovov Spovor éixoG61 καὶ TECCA- 
pes nai ἐπὶ τοὺς Spovovs εἶδον TOUS eiK06L καὶ TEDCAPAS πρεόδβυ- 
TENOVS HASHUEV OVS, περιβεβλημένους ἐν ἱματίοις λευκοῖς " καὶ ξόχον 
ἐπὶ τὰς κεφαλὰς αὐτῶν στεφανγους χρυσοῦς. 


THE COPTIC CHURCH ORDER. 255 


John said, ‘‘ You have rightly recalled these things to remem- 
brance, O my brethren ; for when those on the right hand have 
received the censers from the ‘hands of the angels, they present 
them before the Lord.* But those on the left hand shall be 
sustained by the multitude of angels.+ But it behoves the 
Presbyters that they should be in the world, after the manner 
of old men, removing far off, that they should not touch a 
woman, being charitable (and) lovers of the brethren : that they 
should not accept persons, being partakers of the holy mysteries 
with the Bishop, assisting in all things, collecting the multitude 
together, that they may love their Shepherd. And the Pres- 
byters on the right hand have the care of those who labour at 
the altar, that they should honour those who are worthy of all 
honour, and rebuke those who merit their rebuke. The Pres- 
byters on the left hand shall have the care of the people, that 
they may be upright, that no one may be disturbed. And they 
shall instruct them that they should be in all subjection. But 
when they have instructed one, answering contumaciously, 1 
those within the altar should be of one heart, and one mind, 
that they may receive the reward of that honour according to 
its desert. And all the rest shall fear lest they should deviate, 
and one of them should become changed like one wasting away,§ 
and all should be brought into captivity.” 

19. James said, ‘* The Reader shall be appointed after he has 
been fully proved ;|| bridling his tongue, not a drunkard, not a 
derider in his speech, but decorous in his appearance ; obedient, 
being the first to congregate on the Lord’s-day ; a servant know- 
ing what is meet for him, that he may fulfil the work of pub- 
lishing the Gospel. For he who fills the ears of others with his 
doctrines, it becomes him the more that he should be a faithful 
workman before God.” 

20. Matthew said, ‘‘ Let the Deacons be appointed by three 
testifying to their life. For it is written, ‘By the mouth of 


* Rev. v. 8.—Kai οἱ eiuo61ré66epes πρεσβύτεροι ἔπεσον ἐνώπιον TOD 
ἀρνίου, ἔχοντες EXAGTOS... . φιάλας YOVGRS, γεμούδας ϑυμιαμάτων, 
αἵ εἰσιν αἱ προδευχαὶ τῶν ἁγίων. 

+ This passage is obscure. 

¢ The Coptic words are rendered in Arabic by, with modesty, respect. 

§ Or, and one of them should become a hypocrite like one wasting away 
with a gangrene. 

|| Or, after he has been proved by a great trial. 


256 DOCUMENT VI. 


two or three witnesses shall every word be established.’ Let 
them be proved in every service, all the people bearing witness 
to them, that they have resided with one wife, have brought up 
their children well, being humble, prudent, meek, sober, quiet ;* 
not vehement, nor murmurers ; not double-tongued, nor wrath- 
ful, for wrath destroyeth the wise ; nor hypocrites. They shall 
not afflict the poor, neither shall they accept the person of the 
rich ; they shall not be drinkers of much wine, being ready to 
act in every good service in secret. Cheerful in their habita- 
tions, constraining the brethren who have, that they should open 
their hand to give. And they also being givers, the goods being 
in common, that the people may honour them with all honour, 
and all fear, beseeching with great earnestness those who walk 
in dissimulation. And some they should teach, and some they 
should rebuke, but the rest they should prohibit. But let those 
who despise, and the contumelious, be cast out, knowing that 
all men who are vehement, or slanderers, fight against Christ.” 

21. Cephas said, ‘‘ Let three widows be appointed ; two, that 
they may give their whole attention to prayer for every one 
who is in temptations, and that they may render thanks to him 
whom they follow. But the other one should be left constantly 
with the women who are tried in sickness, ministering well ; 
watching and telling to the Presbyters the things which take 
place. Not a lover of filthy lucre ; not given to drink ; that she 
may be able to watch, that she may minister in the night. And 
if another one desires to help to do good works, let her do so 
according to the pleasure of her heart; for these are the good 
things which the Lord first commanded.” 

22. Andrew said, ‘‘ Let the Deacons be doers of good works, 
drawing near by day and night in every place. They must not 
exalt themselves above the poor ; neither must they accept the 
persons of the rich. They shall know the afflicted, that they 
may give to him out of their store of provisions ; constraining 
those who are able for good works to gather them in, attending 
to the words of our master, ‘I was an hungered, and ye gave me 
_meat.’ For those who have ministered without sin, gain for 
themselves much confidence.” 

23. Philip said, ‘‘ Let the laymen obey the decrees which have | 
been delivered to them for the laity, being in subjection to those 


* Is rendered by the Arabic, guides. 


THE COPTIC CHURCH ORDER. Fay. 


who serve at the altar. Let every one please God in the place 
to which he hath been appointed. They should not love hostility 
to one another. ‘They should not envy for the situation which 
is appointed for each one ; but let every one abide in the calling 
to which he hath been called of God. Let not any one inquire 
after the offence of his neighbour,* in his course on which he has 
entered, for the angels exceed not the command of the Lord.” 

24. Andrew said, ‘‘ It is a good thing to appoint women to be 
made Deaconesses.” 

25. Peter said, ‘‘ We have first to appoint this concerning the 
Eucharist, and the body and blood of the Lord: we will (then) 
make known the thing diligently.” 

26. John said, ‘‘ Have you forgotten, O my brethren, in the 
day that our Master took the bread and the cup he blessed them, 
saying, ‘ This is my body and my blood ?’ You have seen that 
he gave no place for the women, that they might help with 
them. (Martha answered for Mary because he saw her laugh- 
ing : Mary said, “1 laughed not.’ ) For he said to us, teaching, 
that the weak shall be liberated by the strong.” 

27. Cephas said, ‘‘Some say it becomes the women to pray 
standing, and that they should not cast themselves down upon 
the earth.” 

28. James said, ‘‘ We shall be able to appoint women for a 
service, besides this service only, that they assist the indigent.” 

29. Philip said, ‘‘ Brethren, concerning the gift, he who 
labours gathers for himself a good treasure ; but he who collects 
for himself a good treasure, collects riches for himself in the 
kingdom of heaven. He shall be reputed a workman of God, 
continuing for ever.” 

30. Peter said, ‘‘ Brethren, the authority is not of one, by 
constraint, but as we were commanded by the Lord. 

“ΕἼ pray you that you keep the commandments of God, not 
taking any thing from them, nor adding to them; in the name 
of our Lord Jesus Christ, whose is the glory for ever. Amen. 


The first book of the Canons of our Fathers the Apostles is 
finished, which are in the hands of Clemens; and this is the 
second book, in the peace of God. Amen. 


* The margin has by a later hand, instead of his friend, his neighbour, 
according to the Sahidic. 


rae 
Ἢ nae 
ey 


δ ae 
a eG 


SEVENTH BOOK OF THE APOSTOLICAL 
CONSTITUTIONS. 


THE 


The Seventh Book of the Apostolical Constitutions of Pseudo- 
Clement of Rome, Chs. L—XXXIL, is an enlargement of the 
Didache, adapted to the state of the Hastern Church in the 
first half of the fourth century. The Greek text is from the 
edition of Guin. UELTZEN (Constitutiones Apostolice, Suerini et 
Rostochii, 1853, p. 160-173), which is also reprinted by Bry- 
ennios (in his Proleg. Ὁ. Aé'-v’). I compared with it the edi- 
tion of P. A. pz LAGARDE (Const. Apost., Lips. et Londini, 
1862, p. 197-212), and marked his readings in brackets and in 
foot-notes. The translation is by Whiston, revised by Jame» 
Donaldson, LL.D. (in Clark’s ‘‘ Ante-Nicene Library,” vol. 
XVIL, 1870), and slightly changed here. I have noted the 
passages borrowed from the Didache on the margin, and dis- 


tinguished them by spaced type in the Greek column, by ital- 


- ics in the English column. 


Cap. 1.— Tod νομοθέτου Mo- 
΄ , , ~ 2 
σέως εἰρηκοτος τοῖς ἸΙσραηλέί- 
? \ ΄ \ 
ταις Idov, δέδωπα προ προ- 
,ὔ - N ~ 
σώπου ὑμῶν τὴν ὁδὸν τῆς 
~ \ \ OR ἐπ , 
6@NS nat τὴν οδον τοῦ Sava- 
δ .3 / “ 
TOV, καὶ ἐπιφέροντος Πηλεξαι 
\ , A 7 
τὴν Conv, ἵνα δησῃς (Deut. 
xxx. 19)" καὶ τοῦ προφήτου 
Ἡλία λέγοντος τῷ λαῷ Ἕως 
ποτὲ χωλανεῖτε ἐπ᾽’ ἀμφοτέ- 
pais ταῖς ἰγνυαις ὑμῶν; εἰ 
᾿ > , 
Θεὸς ἐστι Κύριος, πορεύεσϑε 
τ ΞΔ ? Ξ Were 
ὀπίσω avtov (1 Reg. xviii. 21) " 
εἰν τυ "» ( © See ? 
einoTa@s ἔλεγε καὶ ὁ Kupios In- 
~ ? , 
σοῦς Ουδεὶς δυναται δυσὶ nv- 
ρίοις δουλεύειν" ἢ yap τὸν 
΄ , ΄ 
ἕνα μισήσει καὶ τὸν ἕτερον 
? ΄ μ᾿ Cara 2 , 
ἀγαπήσει, ἢ Evos ἀνϑέξεται 


Cu. I.—The lawgiver Μο- 
ses said to the Israelites, ‘“Be- 
hold, I have set before your 
face the way of life and the 
way of death ;”' and added, 
‘* Choose life, that thou may- 
est live.” * Elijah the proph- 
et also said to the people: 
“ον long will you halt 
on both your legs? If the 
Lord be God, follow Him.’’’ 
The Lord Jesus also said 
justly: ‘‘No one can serve 
two masters: for either he 
will hate the one, and love 
the other; or else he will hold 
to the one, and despise the 
other.” * We also, following 


SDeut. xxx, 15:07 Deut, xxx, 19) 


51 Kings xviii. 21. 


* Matt. vi. 24. 


[Did. I. 1.] 


[I. 2.] 


Π. 2.] 


115 


\ 


960 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


καὶ τοῦ ἑτέρου παταφρονήσει 
(Matt. Vi. 24) ἀναγκαίως “at 
ἡμεῖς, ἑπόμενοι τῷ διδασκάλῳ 
Χριστῷ, ὅς ἐστι σωτὴρ πᾶν- 
τῶν, ἀνθρώπων, μάλιστα πι- 
στῶν, φαμὲν ὡς δύο ὁδοὶ 
eigi, μία τῆς Οωῆπ, nat 
μία τοῦ ϑανάτου. Ου- 
δεμίαν δὲ σύγηρισιν ἔχουσι 
πρὸς ἑαυτάς (πολὺ yap το 
διάφορονῚὴ, μᾶλλον δὲ πάν- 
τη κεχωρισμέναι τυγχάνουστ' 
nal φυσικὴ μέν ἐστιν ἡ τῆς 
δωῆς ὁδός, ἐπείσατιτος δὲ ἡ 
τοῦ ϑανάτου, οὐ τοῦ κατὰ 
γνώμην Θεοῦ ὑπαρξαντος, 
ἀλλὰ τοῦ ἐξ ἐπιβουλῆς τοῦ 


ἀλλοτρίου. 

Gap. IL Ἐὐϊρ τὴ ovv 
TUyYavet 4 OOO0S THS 
Cuns: nat ἔστιν, αὐτή; 


ray ἢ ς , , 
nv καὶ ὁ νομος Cray opevet 
(Deut. vi.), Ed ee Kvept- 
ov tov Θεὸν εξ ὅλης τῆς 
διανοίας Ὁ καὶ ἐξ ὅλης τῆς 
~ / 
ψυχῆς τὸν ἕνα καὶ μόνον, 
“ 2 3, 
παρ᾽ ὃν ἄλλος οὐκ ἔστιν, 
\ \ , 
HAD) FOV, πλη ELOY, 
6 , \ τ τι \ 
δα ΣΟ KAUR AY, τοὶ hn 
Séders γενέσθαι σοι, 
nat σὺ τοῦτο ἄλλῳ ου 
ποιήσεις (cf. Lue. vi. 31): + 
? ~ 
ευλογεῖτε τοὺς naTA- 


ς 
@s 


our teacher Christ, ‘‘ who is 
the Saviour of all men, espe- 
cially of those that believe,” * 
are obliged to say that there 
are two ways—the one of life, 
the other of death ; but there 
is no comparison between 
the two, for they are very 
different, or rather entirely 
separate; and the way of life 
is that of nature, but the way 
of death was afterwards intro- 
duced,—it not being accord- 
ing to the mind of God, but 
from the snares of the adver- 
sary.” 


Cu. IIl.—Now the first way 
is that of life; and is this, 
which the law also does ap- 
point: ‘Zo love the Lord 
God with all thy mind, and 
with all thy soul, who is the 
one and only God, besides 
whom there is no other ;” * 
‘‘and thy neighbour as thy- 
self.” * «And whatsoever 
thou wouldest not should be 
done to thee, that do not thou 
to another.” ° ‘* Bless them 
that curse you; pray for 
them that despitefully use 


*1 Tim. iv. 10. 
* The Greek words properly mean: 


«ὁ Introduced was the way of death; 


not of that death which exists according to the mind of God, but that 
which has arisen from the plots of the adversary.” 


* Deut.-vi. 5; Mark xii. 32. 


* Lagarde omits r75 d1wvotas. 


4 Tievs sax: 18} 


5 Tob. iv. 16. 


+ Lagarde adds: τοῦτ᾽ ἔστιν Ὁ Ov μισεῖς, ἄλλῳ οὐ ποιήδειξ. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


ρωμένους ὑμᾶς, προσ- 
evuyeaSe ὑπὲρ. τῶν 
ἐπηρεαδόντων ὑμᾶς, 
ἀγαπᾶτε TOUS EXSpous ὑμῶν. 
Ποία yap Dmiv yapts, 
ἐὰν Prhapre. Tous φι- 
λοῦντας ὑμᾶς; καὶ γὰρ 
[wai] of ἐϑινακοὶ τοῦτο 
HOLOUGLIV: VMETS δὲ Mi- 


Aeire τοὺς MLGOOUvVTaAS 
ὑμᾶς nat ἐχϑρὸν οὐχ 
éSere: Ov “μισήσεις γὰρ, 


φησί, πάντα ἄνθρωπον, οὐκ 
Αἰγύπτιον, οὐκ Ἰδουμαῖον 
(cf.Deut. xxiii.7), ἅπαντες yap 
εἶσι τοῦ Θεοῦ ἔργα. Φεύ- 
γετὲ δὲ OU τὰς φύσεις, 
ahha τὰς γνώμας τῶν πο- 
νηρῶν.ἱ Axéyov τῶν 
σαρκπικμῶν καὶ κοσμι- 
nov ἐπιδϑυμιῶν. Eav 
, Ε ~ Cee: , 
τις σοι δῷ ῥαπισμαϊεὶ ς 
τὴν δεξιαν es Ae val, 
στρέψ ov αὐτῷ καὶ τὴν 
ἄλλην" οὐ φαύλης οὔσης 
τῆς ἀμύνης, ἀλλὰ τιμιωτέρας 
τῆς ἀνεξικακίας" λέγει γὰρ ὁ 
Aapis Εἰ ἀνταπέδωκα τοῖς 
ἀνταποδιδοῦσί μοι καπά (Bs. 
vii. 5). Ear ἀγγαρεύσῃ 
σέτιϑ μίλιον [350] ὕπα- 
γε μετ᾽ αὐτοῦ δύο, xal 
τῷ Sélovti σοι κριθῆναι nat 
τὸν χιτῶνα σου λα - 


261 


you.” *  ‘*Love your en- 
emies ; for what thanks is τέ 
uf ye love those that love 
you? for even the Gentiles 
do the same.” * ‘* But do 
ye love those that hate you, 
and ye shall have no enemy.” 
For says He, ‘‘Thou shalt 
not hate any man; no, not 
an Egyptian, nor an Edom- 
ite;” ° for they are all the 
workmanship of God. Avoid 
not the persons, but the sen- 
timents, of the wicked. 
“Abstain from fleshly and 
worldly lusts.”* “If any 
one gives thee a stroke on 
thy right cheek, turn to him 
the other also.” ° Not that 
revenge is evil, but that pa- 
tience is more honourable. 
For David says, “11 I have 
made returns to them that 
repaid me evil.” ° “If any 
one impress thee to go one 
mile, go with him twain.” ἢ 
And, ‘‘ He that will sue thee 
at the law, and take away 
thy coat, let him have thy 
cloak also.’* ‘‘And from 
him that taketh thy goods, 
require them not again.” * 
“Give to him that asketh 
thee, and from him that 


βεῖν, apes αὐτῷ xat would borrow of thee do not 
1 Matt. v. 44. ? Luke vi. 32; Matt. v. 47. 5 Deut. xxiii. 7. 
ΒΕ Το 1: 1]. 11: ° Matt ν. 89. © Ps. Ὑ1Π1: ὃ. 
7 Matt. v. 41. 5 Matt. v. 40. * Luke vi. 30. 


* Lagarde: φιλῆτε. 


+ Lagarde: τῶν κακῶν. 


[I. 4.] 


[I. 4.] 


co 


1. δὴ 


[1 5.] 


[I. 5.] 


[IL. 2.] 


ΠῚ. 2.] 


IL. 2.] 


962 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


τὸ ἱμάτιον, nat ἀπὸ 
τοῦ αἴροντος τὰ σὰ μὴ 
anaiter. T@ aitrovrri 
σε δίδου, nat ἀπὸ τοῦ Sé- 
λοντοὶδανείσασϑαι Tapa σοῦ 
μὴ [αποστραφεὶς] ἀποπκλείσῃς 
τὴν τ δέπαιος yap ἀνὴρ 
oinreiper καὶ MIX PG πᾶ σι 
yap SérAe1 δυο 5 Δ o 
πατὴρ ὁ τὸν ἥλιον αὐτοῦ 
ἀνατέλλων ἐπὶ πονηροὺς καὶ 
ayaSovs, nat τὸν ὑετὸν av- 
τοῦ βρέχων ἐπὶ δικαίους καὶ 
ἀδίκους. Πᾶσιν οὖν δί- 
κμαιον διδόναι ἐξ oinel- 
ὧν πόνων : “Τίμα γάρ, φησί, 
τον Κυριον ἀπὸ δῶν δικαίων 
πόνων (Prov. Lik, Ὁ" προτιμη- 
τέον δὲ τοὺς ἁγίους. —O v 
φονεύσεις, τοῦτ᾽ ἔστιν οὐ 
φϑερεῖς τὸν ὅμοιον σοι ἄν- 
ϑρῶπον, διαλύεις yap τὰ πα- 
λῶς γινόμενα" οὐχ ὡς παντὸς 
φόνου φαύλου τυγχάνοντος, 
ἀλλὰ μόνου τοῦ ἀϑώου, τοῦ δ᾽ 
ἐνδίκου ἄρχουσι μόνοις ἀφω- 
ρισμένου.--Οὐ μοιχεύσεις, 
διαιρεῖςγαρτὴν μίαν CaPKA εἰς 


, ” \ , is 
dvo* Εσονται yap, φησίν, οἵ 


δύο εἷς σάρπα μίαν (Gen. τοῖς 24)" 

ὃν γάρ εἶσιν ἀνὴρ nat γυνὴ τῇ 
φύσει, τῇ συμπνοίᾳ, τῇ ἕνω- 
Gel, τῇ διαθέσει, τῷ βίῳ, τῷ 
τρόπῳ, κεχωρισμένοι δέ εἰσι 
τῷ σχήματι καὶ τῷ ἄριϑ μῷ. - 
Ov rarsopSopnoers: 

παρὰ φύσιν γὰρ τὸ KAKOV Ex 


1 Matt. v. 42. 
5 Gal. vi. 10. 


oer ΟΣ ΤΙ (ay 
δ Gen. li. 24. 


ferred.° 


5 Matt, v. 45. 
7 Lev. xviii. 20. 


shut thy hand.” ' For “the 
righteous man is pitiful, and 
lendeth.” * For your Fa- 
ther would have you give to 
all, who Himself ‘*‘maketh 
His sun to rise on the 601] 
and on the good, and send- 
eth His rain on the just and 
on the unjust.” * J¢ is there- 
fore reasonable to give to 
all out of thine own la- 
bours;” for -says He, 
**Honour the Lord out of 
thy righteous labours,” ὁ 
but so that the saints be pre- 
“Thou shalt not 
kill ;” that is, thou shalt not 
destroy a man like thyself: 
for thou dissolvest what was 
well made. Not as if all 
killing were wicked, but 
only that of the innocent: 
but the killing which is just 
is reserved to the magistrates 
alone. ‘* Thou shalt not 
commit adultery :” for thou 
dividest one flesh into two. 
“‘They two shall be one 
flesh:”° for the husband 
and wife are one in nature, 
in consent, in union, in dis- 
position, and the conduct of 
life; but they are separated 
in sex and number. ‘* Thou 
shalt not corrupt boys:”* 
for this wickedness is con- 
trary to nature, and arose 


4 Prov. iil. 9; Ex: xx., ete. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


Sodouwv ver, ἥτις πυρὸς 
ϑεηλάτου παρανάλωμα yéyo- 
γεν: ἐπιπατάρατος δὲ ὁ τοι- 
οὗτος καὶ ἐρεῖ πᾶς ὁ λαός 
Γένοιτο.-Οὐ πορνεύσεις" 
Οὐκ ἔσται yap, φησί, πορνεύ- 
ὧν ἕν υἱοῖς Ἰσραὴλ (Deut. xxiii. 
17): Ov κλέψεις 7Ayap 
yap πλέψας ἐν τῷ Ἰσραὴλ ἐν 
Ἱεριχὼ λίϑοις βληϑεὶς τοῦ φῆν 
ὑπεξῆλϑε, καὶ Γιεδεῖ urépas 
καὶ ψευσάμενος ἐκληρονόμησε 
τοῦ Νεεμὰν τὴν λέπραν, καὶ 
Ἰούδας UAENT COV τὰ τῶν πενή- 
τῶν τὸν Κύριον τῆς δόξης πα- 
ρέδωπεν Ἰουδαίοις, καὶ μεταμε- 
ληϑεὶς ἀπήγξατο nai ἐλάπησε 
μέσος καὶ ἐξεχύϑη πάντα τὰ 
σπλάγχνα αὐτοῦ, καὶ Ava- 
vias nal Ξαπφῳφείρα ἢ τούτου 
γυνὴ, κπλέψαντες τὰ ἴδια καὶ 
πειράσαντὲες τὸ πνεῦμα Κυ- 
ρίου, παραχρῆμα ἀποφάσει 
Πέτρου τοῦ συναποστόλου 
ἡμῶν ἐθανατωϑησαν.--- 


Cap. ΠῚ — Ov May év- 
σεις, οὐ PHP MAKEVTELS: 
Φαρμακοὺς yap, φησίν, οὐ 
περιβιώσετε (Exod. xxii. 18). 
—Ov povevGaets TEXVOYV 


208 


from Sodom, which was 
therefore entirely consumed 
with fire sent from God. ' 
** Let such an one be accurs- 
ed : and all the people shall 
say, So be it.”* ‘* Thou 
shalt not commit fornica- 
tion: ” for says He, ““ There 
shall not be ἃ fornicator 
among the children of Is- 
rael.”* ‘Thou shalt not 
steal:” for Achan, when he 
had stolen in Israel at Jeri- 
cho, was stoned to death ; * 
and Gehazi, who stole, and 
told a lie, inherited the lep- 
rosy of Naaman ;° and Ju- 
das, who stole the poor’s 
money, betrayed the Lord of 
glory to the Jews, * and re- 
pented, and hanged himself, 
and burst asunder in the 
midst, and all his bowels 
gushed out ;’ and Ananias, 
and Sapolies his wife, who 
stole their own goods, and 
‘tempted the Spirit of the 
Lord,” were immediately, at 
the sentence of Peter our 
fellow-apostie,” struck dead.° 

Cu. IIl.—Thow shalt not 
use magic. Thou shalt not 
use witchcraft ; for He says, 
*¢ Ye shall not suffer a witch 
to live.” Thou shalt not 


σου ἐν pSopa, οὐδὲ τὸ slay thy child by causing 
1 Gen. xix. 2 Deut. xxvii. 3 Deut. xxiii. 17. 4 Josh. vii. 
° 2 Kings v. 8 John xii. 6 ; Matt. xxvii 5. 7 Acts i. 18. 


* The Apostles are assumed to be speaking in the Apostolical Constitutions. 


® Acts v. 5, 10, WD, soca, isk 


{II. 2.] 


(I. 2.] 


[II. 2.] 


(II. 2.] 


(Il. 2.] 


[Π. 3.] 


(II. 3.] 


[II. 8.] 


ΠῚ. 3.] 


ΠΙ. 4.] 


[II. 5.] 


964 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


γεννηθὲν ἀποκτενεῖς. 
πᾶν yap τὸ ἐξειπονισμένον, 
φυχὴν λαβὸν παρὰ Θεοῦ, φο- 
νευϑὲν ἐκδικηθήσεται, ἀδίκως 
ἀναιρεϑέν (cf. Exod, xxi, 23 
graece). — O vm ἐπιϑυμή- 

σεις τὰ τοῦ πλησίον 
σου, οἷον τὴν γυναῖκα 7) TOV 
παῖδα ἢ τὸν βοῦν ἢ τὸν ἀγρόν. 


--οὐκ ENLOPUNG ELS: ἐρ- 
ρήϑη yap μὴ ὁμόσαι ὁλως- εἰ 
δὲ μηγε, κῶν εὐορπήσῃς, ὅτι 


ἐπαινεθήσεται πᾶς ὁ ὀμνύων 


ἐν. αὐτῷ (Ps. lxiii. 11). --- Ov 
ψευδομαρτυρήσεις, ὅτι 


ὁ συποφαντῶν πένητα παρο- 

/ ? ΄ 
ξύνει τὸν ποιήσαντα αὐτὸν 
(Proy. xiv. 31). 


Car, IV.—OW xanoho- 
ynoers: My ἀγάπα γὰρ, 
φησί, καπολογεῖν, ἵνα μὴ 
ἐξαρϑῇς (Prov. xx. 18). δυδὲ 
μνησι παπήσει τ᾽ see yap 
μνησιμάπῶν εἰς ϑάνατον 
(Prov. xii. 28 graece).— O v 1 
ἔσῃ δίγνωμος, οὐδὲ 
δίγλωσσος: mayis yap 
ἰσχυρὰ ἀνδρὶ τὰ ἴδια χείλη, 
nal ἀνὴρ γλωσσώδης οὐ πκα- 
τευϑυνϑήσεται ἐπὶ τῆς γῆς 
(Prov. vi. 2; Ps. exl. 11)" ov x 
ἔσται ὁ λόγος Gov xéE- 


ΠΣ. χα 09; DD. OL 
ΡΟΝ, παν 9. 
TAP Sex ΤΠ 


2 Matt. v. 34. 
> Prov. xii. 28. 


abortion, nor kill that which 
is begotten ; for *‘ everything 
that is shaped, and has re- 
ceived a soul from God, if it 
be slain, shall be avenged, as 
being unjustly destroyed.” * 
“Thou shalt not covet the 
things that belong to thy 
neighbour, as his wife, or his 
servant, or his ox, or his 
field.” ‘‘ Thow shalt not 
forswear thyself ;” for it is 
said, ** Thou shalt not swear 
at 811. 5. But if that can- 
not be avoided, thou shalt 
swear truly ; for ‘‘ every one 
that swears by Him shall be 
commended.”* ‘“ Thou 
shalt not bear false witness; ” 
for ‘‘he that falsely accuses 
the needy provokes to anger 
Him that made him.” * 

Cu. IV.—Thou shalt not 
speak evil; for says He,. 
““TLove not to speak evil, 
lest thou beest taken away.” 
Nor shalt thou be mindful of 
injuries ; for ‘‘the ways of 
those that remember injuries 
are unto ‘death.”*  Thow 
shalt not be double-minded 
nor aouble-tongued ; for “a 
man’s own lips are a strong 
snare to him,”° and “a 
talkative person shall not be 
prospered upon earth.”’ 


* Ps, lxiii. 12. 
® Prov. Wi 2. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


γόος, περὶ παντὸς yap λό- 
you ἀργοῦ δώσετε λόγον 
(Matt. xii. 80): οὐ pevon: 
*Anolhets yap, φησί, πάντας 
τοὺς λαλοῦντας τὸ φεῦδος (Ps. 
y. 7). Oux €oyn πλεῖν ἐ- 
? . ὦ ’ 
HE |S OD'O Ev. pr οὐδ -Ov- 
αἱ yap, φησίν, ὁ πλεονεκτῶν 
τὸν πλησίον πλεονεξίαν πα- 
mY (cf. Hab. ii. 9). —Ovx 
ἔσῇ υὐσεόψε PDE Sy iva μὴ 
TO μέρος σου μετ᾽ αὐτῶν Sys 
(cf. Matt. xxiv. 51). — 


- b] 
Our NV. (ἡ νυ 86 9.0 w= 
, ? \ ς , 
MMOTI ANS OVO  UmEPH= 
Pavos: ὑπερηφάνοις yap 


? ΄ 
ὁ Θεὸς ἀντιτάσσεται (Prov. 
ili. 34 gracce). - τῶν Amp ῃ πρό- 
σῶπον * ἐν κρίσει, ὁτι τοῦ Κυ- 


ρίου ἡ πρίσις (Deut. 1. 17)..— 
Ov μισήσεις πάντα 
ἄνθρωπον. Ἐλεγμῷ 


ἐλέγδεις. τὸν ἀδελφέν 
σου nat οὐ λήψῃ, OV ἀυτὸν 
ἁμαρτίαν (Ley. xix. 17), καὶ 
ἔλεγχε σοφὸν καὶ ἀγαπήσει σε 
Proy. ix. 8).-- Φεῦγε ἀπὸ 
παντὸς κακοῦ καὶ ἀπὸ 
παντὸς ὁμοίου αὐτῷ ¢ 
"Ameyxe yap, φησίν, ἀπὸ ἀδί- 
κου, καὶ τρόμος οὐκ ἐγγιεῖ σοι 
(Is. liv. 14).— My yivov 
ὅ 5 WP AT, 

οργίλος, μηδὲ Bacnavos, 
μηδὲ δηλωτὴς, μηδὲ μα- 


1 Matt. xii. 36 ; Lev. xix. 11. 
4 Matt. xxiv. 51. SIMI BLN ἐν, τῷ. 
ZORTOV. 1X. 0. 5 Isa. liv. 14. 


* Lagarde adds δυγαστου. 


aSPs) ψ' 6s 


265 


Thy speech shall not be vain: 
for “ye shall give an account 
of every idle word.”’ Thou 
shalt not tell lies ; for says 
He, ‘*Thou shalt destroy all 
those that speak lies.”? 
Thou shalt not be covetous 
nor rapacious : for says He, 
“*Woe to him that is covet- 
ous towards his neighbour 
with an evil covetousness.” * 
Thou shalt not be a hypocrite, 
lest thy ‘‘ portion be with 
them.” * 

Cu. V.— Thou shalt not 
be ill-natured nor proud: 
for ‘‘God_ resisteth the 
proud.” °® <‘*Thou shalt not 
accept persons in judg- 
ment; for the judgment is 
the Lord’s.” Thou shalt not 
hate any man; thou shalt 
surely reprove thy brother, 
and not become guilty on 
his account ;”° and, ‘ Re- 
prove a wise man, and he 
will love thee.”’ Hschew 
all evil and all that is like 
it: for says He, ‘‘ Abstain 
from injustice, and trem- 
bling shall not come nigh 
thee.”* Be not soon an- 
gry, nor spiteful, nor pas- 
sionate, nor furious, nor dar- 
ing, lest thou undergo the 


SHabaileo: 
S Dew ἵν tir Ποὺ ΧΙΣ 1. 


ΠῚ. 5.J 


ΠῚ. 6.] 


ΠΙ. 6.] 


ΠῚ. 7.1 


(IIL. 1.] 


[ΠΙ. 2.] 


[III. 4] 


ΠΠ. 4.1 


ΠΙΙ. 8.1 


966 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 


VLKOS, μηδὲ ϑρασύς, [ἵνα] μὴ 
πάϑῃς τὰ τοῦ Kaiv καὶ τὰ τοῦ 
Σαοὺλ καὶ τὰ τοῦ Ἰωάβ᾽ ὁτι 
ὃς μὲν ἀπέκτεινε τὸν ἀδελφὸν 
αὐτοῦ tov 4βελ διὰ τὸ πρό- 
MPLTOV αὐτὸν εὑρεθῆναι παρὰ 
Θεῷ καὶ διὰ τὸ προπριϑῆναι 3 
τὴν ϑυσίαν αὐτοῦ ὃς δὲ τὸν 
ὅσιονΖαβὶδ ἐδίωπε νικήσαντα 
[τὸν] Γολιὰδ τὸν Φιλιστιαῖον, 
δηλώσας ἐπὶ τῇ τῶν χορευ- 
τριῶν εὐφημίᾳ - ὃς δὲ τοὺς 
δύο στρατάρχας} ἀνεῖλε, τὸν 
᾿Αβεννὴρ τὸν τοῦ Te ρον καὶ 
*Auecoa τὸν τοῦ ᾿Ιοῦδα — 
Cap. VI. ἢ γενοῦ oi- 
ωὠνοσπκόπος, ὅτι OON- 
γεῖ πρὸς εἰδωλολα- 
tpeiav: Οἰώνισμα δὲ, φη- 
σὶν ὁ Ξαμουήλ, ἁμαρτία, EOTL 
(1 Sam. xv. 23), καὶ Ovn ἔσται 
οἰωνισμὸς ἐν Ἰακώβ, οὐδὲ 
μαντεία ἐν Ἰσραὴλ (Num. xxiii, 
23): oux ἔδῃ Em ged wv ἢ 
περι Hal ai po ν τὸν υἱὸν 
σου, οὐ κπληδονιεῖς, οὐδὲ οἱἰω- 
γισϑήσῃ, οὐδὲ ὀρνεοσποπή- 
σεις, οὐδὲ μαϑήσῃ μαθήματα 
πομηρώ: “ah ταῦτα yap ἅπαντα 
nal ὁ νόμος ἀπεῖπε (Lev. XiX.; 
Deut. xviii.) .— Μὴ γίνου ἔπι- 
ϑυμητὴς παπῶν, ὁδηγηθϑήσῃ 
yap εἰς ἀμετρίαν ἁμαρτημά- 
τῶν. ---Οὐπκ ἔσῃ αἰσχρο- 
λόγος, οὐδὲ prpopsan- 
μος, οὐδὲ μέϑυσος: ἐκ yap 


1 Gen. iv. 24 Sam. xvii. xviii. 


° Num. xxiii. 23. 
* Lagarde: προσδεχϑῆν αι. 
t Lagarde: waSnua πονηρόν. 


392 Sam. iii., 
® Deut. xviii. 10, 11. 


fate of Cain, and of Saul, 
and of Joab: for the first of 
these slew his brother Abel, 
because Abel was found to 
be preferred before him with 
God, and because Abel’s sac- 
rifice was preferred;* the 
second persecuted holy Da- 
vid, who had slain Goliah 
the Philistine, being envious 
of the praises of the women 
who danced;* the third 
slew two generals of armies 
—Abner of Israel, and 
Amasa of Judah. * 

Cu. VI.—- Be not a diviner, 
for that leads to idolatry ; 
for says Samuel, ‘‘ Divina- 
tion is sin;’’* and, ** There 
shall be no divination in 
Jacob, nor soothsaying δὴ 
Israel.” ° Thou shalt not 
use enchantments or purga- 
tions for thy child. Thou 
shall not be a soothsayer nor 
a diviner by great or little 
birds. Nor shalt thou learn 
wicked arts; for all these 
things has the law forbid- 
den.° Be not one that 
wishes for evil, for thou wilt 
be led into intolerable sins. ἦ 
Thou shalt not speak obscene- 
ly, nor cast wanton glances, 
nor bea drunkard ; for from 
such causes arise whoredoms 


XX, 41 Sam. xv. 38. 
7 Lev. xix. 26, 31. 


+ Lagarde: στρατηλάτας. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


TOUT@Y ποργεῖαι. καὶ 
μοιχεῖαι γίνονται. -- 
Μὴ γίνου φιλάργυρος, 
iva μὴ ἀντὶ Θεοῦ δουλεύσῃς 
τῷ μαμονᾷ. My yey ow 
κενόδοξος, μηδὲ μετέωρος, 


μηδὲ vibnrio φρῶν, ἐγ γ ap 
τούτων ἁπάντων aha 
Goviat yivov ται" τὰ μνή- 
σϑητι τοῦ εἰπόντος Κύριε, 


οὐχ vipasn ἡἣ παρδία pou, 
οὐδὲ ἐμετεωρίσθησαν of og- 
Sadpot pov, οὐδὲ ἐπορεύϑην 
ἐν μεγάλοις οὐδὲ ἐν ϑαυμασί- 
ous ὑπὲρ ἐμέ, εἰ μὴ ἐταπεινο- 
φρόνουν (Ps. exxxi. 1, 3). 

Cap. VIl.—My γίνου 
yo y yuoos, μνησϑεὶς τῆς τι- 
μορέας ἧς ὑπέστησαν οἱ κατα- 
γογγύσαντες κατὰ Μωσέως. 
- Μὴ ἔσο αὐϑάδης, μηδὲ 
πονηρόφρων, μηδὲ σπλη- 
ponapdios, μηδὲ ϑυμώδης, 
μηδὲ μιπρόφυχος, πάντα 
γαρνταῦτα ὁδηγεῖ προς 
Bracpnpiav: δι δὲ 
πρᾶος. ὡς Μωυσῆς καὶ Aa- 
Bid, éwet of mpaeis nAn- 
ρονομήσουσι γῆν (Matt. 
Vv. ὃ).-- 

Cap. VIIl.—Tivov pa- 
μρόϑυμος:" ὁ γὰρ τοιοῦτος 
πολὺς ἕν φπονήσει, ἐπείπερ 
ὁλιγόψυχος ἰσχυρῶς ἄφρων 
(Prov. xiv. 29 graece). — Γίνου 
ἐλεήμων * μαπάριοι 
ἐλεήμονες, ὅτι αὐτοὶ ἐλεηϑή- 


yap οἵ 


267 


and adulteries. Be not a (U5. 
lover of money, lest thou 
‘“serve mammon instead of 
God.” * Be not vainglorious, 
nor haughty, nor high-mind- 
ed. For from all these things, 
arrogance [Did. thefts] does 
spring. Remember him 
who said: ““ Lord, my heart 
is not haughty, nor mine 
eyes lofty: I have not exer- 
cised myself in great matters, 
nor in things too high for 
me; but I was humble.” ? 


Cu. VII.—Be not a mur- 
murer, vemembering the 
punishment which those un- 
derwent who murmured 
against Moses. Be not self- 
willed, be not malicious, be 
not hard-hearted, be not pas- 
sionate, be not mean-spir- 
ited ; for all these things lead 
to blasphemy. But be meek, 
as were Moses and David, * 
since the meek shall inherit 
the earth.” * 


(III. 6.] 


(Ii. 7.] 


Cu. VIII.—Be slow to 
wrath ; for such an one is 
very prudent, since ‘‘ he that 
is hasty of spirit is a very 
fool.”° Be merciful; for 
‘‘blessed are the merciful: 
for they shall obtain 


(III. 8.] 


ΒΘ. ΟΣ ΣΙΝ. 
5 Prov. xiv. 29. 


1 Matt. vi; 24. 
svat: vi. 0: 


* Lagarde: γεννῶνται. 
fo} 


ΞΝΝΉΙΗΣ sath Bye Jey Cereal, al, 


+ Lagarde: ἐόχυρος. 


[II. 9.] 


(II. 9.] 


[ΠῚ]. 10.] 


ΠΥ. 1.] 


268 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 


σονται (Matt. Weep: --Ἔσο 
ἄπαπος, ἥσυχος, ἀγα- 
Sos, τρέμων 'τοὺς λο- 
yous τοῦ Θεοῦ.-- Ovy 


ὑψώσεις σεαυτὸν ὡς ὁ φαρι- 
Gaios* ὅτι πᾶς ὁ ὑψῶν ἕαυ- 
τὸν ταπεινωθήσεται, καὶ τὸ 
ὑψηλὸν ἐν ἀνθρώποις βδέλυ- 
γμα wre τῷ Θεῷ (Luc. xviil. 
14; xvi. 15). —Ov δώσεις 
oe ame gov Spacos, 
ὅτι ϑρασὺς ἀνὴρ ἐμπεσεῖται 
εἰς nana (cf. Pr ov. xiii. 17 graece). 
= Ou συμπορεύσῃ μετὰ ἀφρό- 
νῶν, ἀλλὰ μετὰ σοφῶν nat 
Siuclaare [ὁ συμπορευόμενος 
yap σοφοῖς σοφὸς ἔσται, ὁ δὲ 
συμπορευόμενος ἄφροσι γνῶ- 
σϑήσεται (Prov. xiii.20).J—T ἃ 
συμβαίνοντα σοι παϑὴ 
εὐμενῶς δέχου παὶ τὰς περι- 
στάσεις ἀλύπως, εἰδὼς ὅτι μι- 
σϑὸς παρὰ Θεοῦ σοι δοϑθήσε- 
ται ὡς τῷ Ἰὼβ καὶ τῷ Aa- 
φαρῷ. 


Cap. IX.— Tov Aadodr- 


“Ta GOL τὸν λόγον τοῦ 


Θεοῦ δοδάσεις, μνη- 
σθήσῃ δὲ αὐτοῦ ἡμέρας 
καὶ νυκτός, τιμήσεις 
δὲ αὐτὸν ἡ ἢ GOS γενέσε- 
ὡς αἴτιον, ἀλλ᾽ ὡς τοῦ EU εἴ- 
vat σοι Opes γινόμενον" 


1 Matt. v.7. 
4 Luke xvi. 15. 


one Ms., and by Lagarde. 


2 Isa. Ixvi. 2. 

eivong, ΠῚ res IDO’, 
5° The words from ‘‘ for he that walketh” to ‘*‘ be known ” 
7 Prov. xii. 20. 


mercy.” ὁ Be sincere, quiet, 


good, ‘‘trembling αὐ the 
word of God.”* 'Thou shalt 
not exalt thyself, as did 
the Pharisee ; for ‘‘ every 
one that exalteth himself 
shall be abased,”* and 
‘‘that. which is of high 
esteem with men is abom- 
ination with God.”* Zhou 
shalt not entertain confidence 
in thy soul; for ‘a confi- 
dent man shall fall into mis- 
chief.”*° Thou shalt not 
go along with the foolish, 
but with the wise and right- 
eous ; for ‘‘he that walketh ° 
with wise men shall be wise, 
but he that walketh with 
the foolish shall be known.” ” 
Receive the afflictions that. 
fall upon thee with an 
even mind, and the chances 
of life without sorrow, 
knowing that a reward shall 
be given to thee by God, as 
was given to Job and to 
Lazarus. ἣ 

Cu. [X.—Thou shalt hon- 
or him that speaks to thee the 
word of God, and be mind- 
ful of him day and night ; 
and thou shalt reverence 
him, not as the author of 
thy birth, but as one that is 
made the occasion of thy 


3. Luke xviii. 14. 


are omitted in 


® Job xlii.; Luke xvi. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


ὅπου yap ἡ περὶ Θεοῦ 
διδασῆηαλία, ἐκεῖ ὁ 
Θεὸς παρεστιν.--Ἐ κδη- 
τήσεις κπαϑ'᾽ ἡμέραν τὸ 
πρόσωπον τῶν ἁγίων, 
iv ἐπαναπαύῃ τοῖς λο- 
yous αἰ ὉΥ ὧν. --- 

Cap. X.—Ov ποιήἥσεις 
σχίσματα πρὸς τοὺς ayt- 
ους, μνησϑεὶς τῶν Κορειτῶν. 
—Eipnre VOGELS payo- 
μένους ὡς Μωσῆς, συναλ- 
λασσῶὼν sis φιλίαν. --- Κρι- 
νεῖς δικαίως: τοῦ yap 
Κυρίου ἡ κρίσις (Deut. i. 17). 
—Ov λήψῃ πρόσωπον 
ἐλέγξαι ἐπὶ παραπτώ- 
ματι, ὡς Ἠλίας καὶ Miyai- 
as τὸν ᾿χααβ, καὶ ᾿4βδεμέ- 
hey ὁ AiStop τὸν Σεδεπίαν, 
nat Ναϑαν τὸν 4αβιὲδ, 
᾿Ιωάννης τὸν Ἡρώδην. --- 


A 
HAL 


Cap. XI. —My yivouv 
diy υχος ev προσευχῇ σου, 
εἰ ἔσται ἢ οὐ" λέγει γαρο Κυ- 
ριος ἐμοὶ Πέτρῳ ἐπὶ τῆς Sa- 
λάσσης Ὀλιγόπιστε, εἰς τί ἐδί- 
στασας (Matt. xiv. 31); —M 7 
yivov πρὸς μὲν TO λα- 
βεῖν ἐπτείνων τὴν χεῖ- 
pa, πρὸς δὲ τὸ δοῦναι 
συστέλλων" 
xi sav 


Μ 
Cap. ἔχεις, 


1 ΝΏΠη. xvi. Bp. tit 118% 


give. 


269 


well-being. For where the 
doctrine concerning God is, 
there God is present. Thou 
shalt every day seek the face 
of the saints, that thou may- 
est acquiesce in their words. 


Cu. X.—Thou shalt not 
make schisms among the 
saints, but be mindful of 
the followers of Corah.’ 
Thou shalt make peace be- 
tween those that are at vari- 
ance, a8 Moses did when 
he persuaded them to be 
friends.” Thou shalt judge 
righteously 3 for “‘the judg- 
ment is the Lord’s.”* Thou 
shalt not have respect of per- 
sons when thou reprovest for 
sins ; but do as Elijah and 
Micaiah did to Ahab, and 
Ebedmelech the Ethiopian 
to Zedechiah, and Nathan to 
David, and John to Herod.* 

Cu. XI.—Be not of a 
doubtful mind in thy prayer, 
whether it shall be granted 
or no. For the Lord said to 
me, Peter, upon the sea: “0 
thou of little faith, where- 
fore didst thou doubt ?”® 
“<< Be not thou ready to stretch 
out thy hand to receive, and 
to shut it when thou shouldst 


39 6 


Cu. XII.—Jf thou hast by 


85. 7). 1 dine 


44 Kings xviii. xxi. xxii ; 2 Sam. xii.; Matt. xiv. 


5 Matt. xiv. 31. 


ὁ Heelus, iv. 31. 


ΠΝ. 1, 2.] 


(IV. 3.] 


(IV. 3.] 


[IV. 3.] 


ΠΥ. 3.] 


ΠΥ. 41 


ΠΥ. 5.] 


[IV. 6.] 


ΠΥ. 7.] 


ΠΥ. 8.] 


ΠΥ͂. 8.] 


ΠΥ. 9.] 


270 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


\ ~ ~ , 
28 τῶν χειρῶν σου δος, 
ἵνα épyaon εἶς λυτρῷῶσιν 


ἁμαρτιῶν σου: ἐλεημο- 
σύναις yap xual πίστεσιν 
ὠἀποπκαϑαίρονται ἁμαρτίαι 
(Prov. xvi. 6). Οὐ διστά- 


σεις δοῦναι πτωχῷ, οὐδὲ 
διδοὺς γογγύσεις, 
γνώσῃ γὰρ Tis ἐστὶν O 
τοῦ μισϑοῦ ἀνταποδό- 
tns: Ὁ ἐλεῶν yap, φησί, 
πτωχὸν Κυρίῳ δανείξει, κατὰ 
δὲ τὸ δόμα αὐτοῦ, οὕτως ἀν- 
ταποδοϑήσεται αὐτῷ (Prov. 
XIX. 17). ΒΟ ἀποστρα- 
φήσῃ ἐνδεόμενον" Ὁ Ὃς 
PPX TEL yap, φησί, Ta ὦτα 
αὐτοῦ μὴ εἰσακοῦσαι τοῦ δεο- 
μένου, καὶ αὐτὸς ἐπικαλέσε- 
ται καὶ οὐ ἔσται ὁ εἰσαπούων 
αὐτοῦ (Prov. xxi. 13). Kot- 
νωνήσεις εἰς πάντα τ ᾧ 
ἀδελφῷ Gov nat oun 
ἐρεῖς ἴδια etvat, “ποινῇ 
γὰρ ἡ μετάληψις παρὰ Θεοῦ 
πᾶσιν ἀνθρώποις παρεσπευ- 


ἀσϑη.---Οὐκ ἀρεῖς τὴν 
yeipa σὸν ἀπο rod 
υἱοῦ σου ἢ ἀπὸ τῆς 
ϑυγατρὸς σου, ἀλλὰ 


ἀπὸ νεότητος δ δὴ κεἰς 
αὐτοὺς τὸν φόβον τοῦ 
Θεοῦ. Παίδευε yap, φησί, 
τὸν υἱὸν σου, οὕτω yap ἔσται 
σοι εὔελπις (Prov. xix. 18).— 


the work of thy hands, give, 
that thou mayest labor 
for the redemption of thy 
sins ; for ‘* by alms and acts 
of faith sins are purged 
away.”’ Thou shalt not 
grudge to give to the poor, 
nor when thou hast given 
shalt thou murmur; for thou 
shalt know who will repay 
thee thy reward. For says 
he: ‘‘He that hath mercy 
on the poor man lendeth to 
the Lord ; according to his 
gift, so shall it be repaid 
him again.”? Thou shalt 
not turn away from him 
that is needy; for says he: 
**He that stoppeth his ears, 
that he may not hear the cry 
of the needy, himself also 
shall call, and there shall be 
none to hear him.”* Thou 
shalt communicate in all 
things to thy brother, and 
shalt not say [thy goods| are 
thine own ; for the common 
participation of the neces- 
saries of life is appointed to 
all men by God. Thow shalt 
not take off thine hand from 
thy son or from thy daugh- 
ter, but shalt teach them the 
fear of God from their 
youth ; for says he: ““ Cor- 


1 Prov. xv. 27 ; xvi. 6. 


* Lagarde: ἐνδεουμενον. 


2 Prove REX 1: 


3 Prove ἘΣ 19. 


+ Lagarde: ἀκοῦσαι ἐνδεουμένου for eiGanovéar Tov δεομένου. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


Cap ΧΠῚ.- -δὐη ἐπιτα.- 
ξεις δούλῳ σου ἢπαι- 
δίσπῃ τοῖς ἐπὶ τὸν αὖ- 
τὸν Θεὸν πεποιθόσιν 
Ev winpian Pvxs, μή 
ποτε στεναξωσιν ἐπὶ σοὶ καὶ 
ἔσται σοι ὀργὴ παρὰ Θεοῦ: 


Hot μετ, ot ὁ οὖν 
ὑποτάγητε τοῖς πυρί - 
01S ὑμῶν ws τυποῖο 


Θεοῦ ἐν προσοχὴ! καὶ 
φόβῳ, ὡς τῷ! Κυρίῳ καὶ 
οὐκ ἀνϑρώποιξ. — 

σὰν», XIV = Μεσήσ εις 
πᾶσαν ὑπόπρισιν, καὶ 
πᾶν, ὃ ἐὰν ἡ ἀρεστὸν 
Kupig, ποιήσειν ov 
μὴ ἐγκαταλίπῃς évto- 
has Κυρέου, φυλάξεις 
δὲ ἃ παρέλαβες παρ᾽ av- 


τοῦ, μήτε προστιϑεὶς 
ἐπ’ αὐτοῖς μήτε ἀφαιρῶ γ 
ἀπ’ αὐτῶν οὐ προσϑήσεις 


' γὰρ τοῖς λόγοις αὐτοῦ, ἵνα 
μὴ ἐλέγξῃ σὲ nat φευδηὴς γένῃ 
(Prov. xxx. 6). — E&0poho- 
γή on Κυρίῳ τῷ Θεῷ σουτ a 
ἁμαρτηματά Gov nat 
οὐ» ἔτι προσθήσεις en” αὐτοῖς, 
ἵνα εὖ σοι γένηται παρὼ Κυ- 
ρίῳ τῷ Θεῷ σου, ὃς οὐ βούλε- 
ται τὸν θάνατον τοῦ ἁμαρτω- 
λοῦ, ἀλλὰ τὴν μετανοιαν. 


271 


rect thy son, so shall he af- 
ford thee good hope.” * 

Cu. XIII.— Thou shalt not 
command thy man-servant, 
or thy maid-servant, who 
trust in the same God, with 
bitterness of soul, lest they 


groan against thee, and 
wrath be upon thee from 
God. And, ye servants, 


‘“be subject to your mas- 
ters,” * as to the representa- 
tives of God, with attention 
and fear, ‘‘as to the Lord, 
and not to men.” ° 

Cu. XIV.— Thou shalt hate 
all hypocrisy ; and whatso- 
ever is pleasing to the Lord, 
that shalt thou do. by no 
means forsake the commands 
of the Lord. But thow shalt 
observe what things thou 
hast received from Him, 
neither adding to them nor 
taking away from them. 
‘Kor thou shalt not add 
unto His words, lest He con- 
vict thee, and thou becomest 
a liar.”* Thou shalt con- 
fess thy sins unto the Lord 
thy God ; and thou shalt not 
add unto them, that it may 
be well with thee from the 
Lord thy God, who willeth 
not the death of a sinner, 
but his repentance. 


“Prov. xix, 18. ? Eph. vi. 5. 


* Lagarde: τύπῳ. Soin Did. 
¢ Lagarde omits τῶ. 


5 Eph. vi. 7. 


2 Prove ΧΕ ΣΧ 6: 


+ Lagarde: azoyvvy. So in Did. 


[IV. 10.] 


LIV. 111 


[IV. 12, 13.] 


(IV. 14] 


ΠΥ. 14.] 


[V-1.] 


fV. 1.] 


272 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


Cap. XV.— Tov πατέρα σου 
nat τὴν μητέρα ϑεραπεύσεις 
ὡς αἰτίους σοι γενέσεως, iva 
γένῃ μαπροχρόνιος ἐπὶ τῆς 
γῆς ἧς Κύριος ὁ Θεὸς σου δί- 
δωσί σοι (Exod. xx. 12) τοὺς 
ἀδελφούς σου καὶ τοὺς συγγέ- 
γεῖς σου μὴ ὑπερίδῃς: τοὺς 
yap oinetovs τοῦ σπέρματός 
σου οὐχ ὑπεροψεῖ (Is. 1ν111. 7).— 

Cap. XVI. ἘΞ ΤοΣ βασιλέα 
φοβηϑήσῃ, εἰδὼς ὅτι τοῦ Κυ- 
ρίου ἐστὶν ἡ χειροτονία" τοὺς 
ἄρχοντας αὐτοῦ τιμήσεις ὡς 
λειτουργοὺς Θεοῦ, EnOLMOL 
yap εἰσι πάσης ἀδικίας " οἷς 
ἀποτίσατε τέλος, φόρον καὶ 
πᾶσαν εἰσφορᾶαν εὐγνῶμο- 
V@S.— 


Cap. XVII.— Ov προσε- 
λεύσῃ ἐπὶ προσευχήν 
σου ἐν ἡμέρᾳ πονηρίας 
Gov, πρὶν ἂν λύσῃς THY πι- 
upiav σου. --- Αὕτη ἐστὶν ἡ 
ὁδὸς τῆς Gams, ἧς γένοιτο ἐν- 
τὸς ὑμᾶς εὑρεϑῆναι διὰ Ιησοῦ 
Χριστοῦ τοῦ Κυρίου ἡμῶν. 

Cav. XVIII.—‘H διὰ odo05 
τοῦ Savatrov ἐστὶν ἐν 
πραξεσι πονηραῖς ϑεωρουμέ- 
vn* ἐν αὐτῇ yap ἄγνοια * 
Θεοῦ, καὶ πολλῶν πακῶν 
nat ϑολῶν nat ταραχῶν ἐπει- 
σαγωγή, OV ὧν φόνοι, μοι- 
Yétart, mwopvetar, Ὁ ἘΠῚΞ 
ορπκίαι, ἐπιϑυμέαι mapa- 


11sa. lviii. 7. 


* Lagarde inserts τοῦ. 


+ Lagarde reads merely πολλῶν ϑεῶν, and omits κακῶν.. 


Cu. XV.—Thou shalt be 
observant to thy father and 
mother as the causes of thy 
being born, that thou mayest 
live long on the earth which 
the Lord thy God giveth 
thee. Do not overlook thy 
brethren or thy kinsfolk ; for 
‘thou shalt* not overlook 
those nearly related to thee.” ’ 

Cu, X VI.—Thou shalt fear 
the king, knowing that his 
appointment is of the Lord. 
His rulers thou shalt honor 
as the ministers of God, for 
they are the revengers of all 
unrighteousness; to whom 
pay taxes, tribute, and every 


oblation with ἃ willing 
mind. 
Cu. XVIL—Thou shalt 


not proceed to thy prayer in 
the day of thy wickedness, be- 
fore thou hast laid aside thy 
bitterness. This is the way 
of life, in which may ye be , 
found, through Jesus Christ 
our Lord. 

Cu. XVIII.—But the way 
of death is known by its 
wicked practices: for there- 
in is the ignorance of God, 
and the introduction of 
many evils, and disorders, 
and disturbances ; whereby 
come murders, adulteries, 
fornications, perjuries, un- 


ταραχῶν. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 273 


vouolr, xAowat, id WAO- 
λατρεῖαι, μαγέαι, 25 
fanéeian, ἁρπαγαὶ, 
φευδομαρτυρίαι, ὑπο- 


uapiageéeis, SiwmAonxap- 
/ ¢ 

BAe OO A10'Ss υπερη- 

pavia, καπτα, avda- 


Oé1a, πλεονεξία; aia- 
Xpohoyia, φηλοτυπία, 
ϑρασύτης, ὑψηλοφοοσύνη, 
dlhagoveia, ἀφοβία, δι- 
@y "os Ede ain- 
Seias ex pa, pevdous 
ayann, ἄγνοια δικαι- 
οσύνης. Οἱ yap τούτων 
moutat οὐ πολλῶνται 
ἀγαθῷ, οὐδὲ κρίσει 
δικαίῳ" Ἐάἀγρυπνοῦσιν 


Οὐ) ε. £15 * 10 ἀγαθόν, 
ἀλλ᾽ εἰς τὸ πονηρόν: 
€ ΄, 

ὧν μαμρὰν πραοτῆηξ 


nat ὑπομονή: 
ἀγαπῶντες, διώπκον- 
τες ἀνταπόδομα, OVH 
ἐλεοῦντες πτωχόν, οὐ 
HOVOUVTES EN? γέ τ ἃ - 
πονουμένῳ, οὐ γινώ- 
GUHOVTES TOV TOLNGAYV- 
τα AUTOVS, φονεῖς TéEx- 
νῶν, φϑορεῖς πλασμα- 
40s O£00, axootpeqo- 
μενοι EVOEOMEVOY,+ κα- 
ταπονοῦντες ϑλεβόμε- 
vov, πλουσίων παρά- 
Bee na 7 τὴ ἠὐτώνν ὑπερ- 
ὅὄπται, tavSapaptn- 
Pte ob, LUGS LNT Gl Te = 


MaTata 


* Lagarde: dzxata. 
+ Lagarde omits next two words. 


lawful lusts, thefts, idola- 
tries, magic arts, witchcrafts, 
rapines, false-witnesses, hy- 
pocrisies, double-heartedness, 
deceit, pride, malice, inso- 
lence, _covetousness, obscene 
talk, jealousy, confidence, 
haughtiness, arrogance, im- 
pudence, persecution of the 


good, enmity to truth, love of 


lies, ignorance of righteous- 


ness. For they who do such 
things do not adhere to good- 
ness, or to righteous judg- 
ment: they watch not for 
good, but for evil; from 
whom meekness and patience 
are far off, who love vain 
things, pursuing after re- 
ward, having no pity on the 
poor, not labouring for him 
that is in misery, nor know- 
ing Him that made them ; 
murderers of infants, de- 
stroyers of the workmanship 
of God, that turn away from 
the needy, adding affliction 
to the afflicted, the flatterers 
of the rich, the despisers of 
the poor, full of sin. May 
you, children, be delivered 
from all these. 


[V.2.] 


[VI. 1] 


[VI. 3.] 


974 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


va, απὸ τούτων παν - 
τες 

Cap, XIX. — Ὅρα μή τίς 
σ thavno ῃ ἀπὸ τῆς éU- 
σεβείας- Οὐη ἐκκλινεῖς yap, 
φησίν, ἀπ’ αὐτῆς δεξιὰ ἢ εὐώ- 
γυμαΐ (Deut. ν. 32), ἵνα συνῇς 
EV πᾶσιν οἷς ἐῶν πρασσῃς" οὐ 
yap, éav μὴ ἐκτραπῇς ἔξω 
τῆς εὐθείας ὁδοῦ, δυσσεβή- 
Οσξειϑ. 


Car. XX.— ΠΕΣ δὲ βρῶ 
μάτων λέγει Gor 6 Κύριος 
Τὰ ἀγαϑὰ τῆς γῆς φάγεσθε 
καὶ πᾶν πρέας ἐδεσϑε ὡς λα- 
χανα χλόης (Is. i. 19; Gen. ix. 3), 
TO δὲ αἷμα enyects (Deut. XV. 
23) ° οὐ γὰρ τὰ εἰσερχόμενα 
1S TO στόμα κοινοῖ τὸν ἄν- 
ϑρῶπον, ἀλλὰ τὰ ἐκππορευό- 
μενα, λέγω δὴ βλασφημίαι, 
καταλαλιαὶ nai εἴ τι τοιοῦ- 
τον. Σὺ δὲ φάγῃ τὸν μυελὸν 
Gib γῆς μετὰ δικαιοσύνης" ὅτι 
δὴ, τὰ καλὸν, αὐτοῦ, Hal εἴ τι 
ἀγαϑόν, αὐτοῦ" σῖτος νεανί- 
σποις Hal οἶνος εὐωδιάδων 
παρϑένοις (Zach. rb. eur Wadia 4 £5 
yap φάγεται 7) τίς πίεται πα- 
ρὲξ αὐτοῦ 1 (Eccl. ii. 25 graece) ; 
Παραινεῖ δέ σοι nat ὁ σοφὸς 
Ἔσδρας λέγων Πορεύεσϑε παὶ 
φάγετε λιπάσματα καὶ πίετε 


1 Deut. v. 32. 
> Matt: xv. 11. 


aN Sani 19) 
6 Mark vii. 22. 


* Lagarde: πάντων. 


Cu. XIX.—See that no one 
seduce thee from piety ; for 
says He: ‘* Thou mayst not 
turn aside from it to the 
right hand, or to the left, 
that thou mayst have under- 
standing in all that thou 
doest.”' For if thou dost 
not turn out of the right 
way, thou wilt not be un- 
godly. 

Cu. XX.— Now concerning 
the several sorts of food, the 
Lord says to thee, ‘‘ Ye shall 
eat the good things of the 
earth ;”" and, ‘* All-sorts 
of flesh shall ye eat, as the 
ereen herb ;”* but, “Thou 
shalt pour out the blood.” * 
For ‘‘not those things that 
go into the mouth, but those 
that come out of it, defile a 
man; 1 mean blasphemies , 
evil-speaking, and if there 
be any other thing of the 
like nature. But ‘do thou 
eat the fat of the land with 
righteousness.” 7 For ‘‘if 
there be anything pleasant, it 
is His; and if there be 
anything good, it is His. 
Wheat for the young men, 
and wine to cheer the 


HGR tb. 9. 
™ Zech. ix. 17. 


‘ Deut. xv. 28. 


+ Lagarde: ἀριότερά. 


1 Lagarde omits from here to end of chapter. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


γλυκάσματα nat μὴ λυπεῖσϑε 
(Neh. viii. 10). 


Cap. XXI.—‘Azo 6é τῶν 
ei0@LOSUT@Y φεύγετε, 
ἕπὶ τιμῇ yap δαιμόνων ϑύου- 
σι ταῦτα," ἐφ᾽ ὕβρει δηλαδὴ 
τοῦ μόνου Θεοῦ * ὅπως μὴ γἕ- 
VNOSE κοινωνοὶ δαιμόνων. 


ΧΙ ΠΕΣ δὲ 
βαπτίσματος, ὦ ἐπίσπο- 
πὲ 7) πρεσβύτερε, ἤδη μὲν καὶ 
πρότερον διεταδάμεϑθα, καὶ 
γὺν δὲ φᾶμὲεν OTL OTE 
βαπτίσει S$, ws o Kupios 
διετάξατο ἡμῖν λέγων Πορευ- 
Sévres μαϑητεύσατε παντα τὰ 
é9vn, βαπτίδοντες av- 
TOUS εἰς τὸ OvOpma TOD 
Warpos “wai τοὺ “τοὺ 
nat tov ayiov ITvev- 
ματος, διδασποντες AUTOS 
τηρεῖν πάντα ὅσα ἐνετειλάμην 
ὑμῖν (Matt. xxviii. 19) ° τοῦ 
ἀποστείλαντος Πατρός, τοῦ 
ἐλθόντος Χριστοῦ, τοῦ 
μαρτυρήσαντος Παραπλήτου. 
Χρίσεις δὲ πρῶτον ἐλαίῳ 
ayi@, ἔπειτα βαπτίσεις 
ὕδατι nat [τὸ] τελευταῖον 
σφραγίσεις μύρῳ" ἵνα τὸ μὲν 


275 


maids.” For ‘‘who shal! 
eat cr who shall drink with- 
out Him ?”’ Wise Ezra? 
does also admonish thee, and 
say : ‘Go your way, and eat 
the fat, and drink the sweet, 
and be not sorrowful.” ἢ 

Cu. XXI.—But do ye ab- 
stain from things offered to 
idols ;* for they offer them 
in honor of demons, that is, 
to the dishonor of the one 
God, that ye may not be- 
come partners with demons. 

Ou. XXII —Now concern- 
ing Baptism, O Bishop,. or 
Presbyter, we have already 
given direction, and we now 
say, that ¢hou shalt so baptize 
as the Lord commanded us, 
saying: ‘‘Go ye, and teach 
all nations, baptizing them 
into the name of the Father, 
and of the Son, and of the 
Holy Ghost, teaching them 
to observe all things what- 
soever I have commanded 
you:”’*® of the Father who 
sent, of Christ who came, of 
the Comforter who testified. 
But thou shalt beforehand 
anoint the person with holy 
oil, and afterward baptize 
him with water, and in the 
conclusion shalt seal him 
with the ointment ; that the 


1 Hecles. ii. 25, LXX. 


2 The words from ‘“‘ Wise Ezra” to ‘‘ sorrowful ” are omitted by Lagarde, 


3 Neh. viii. 10. ον συ 20) 


* Lagarde: αὐτά. 


5. Matt. xxviii. 19. 


[ὙΠ] 


(VIL. 1.1 


[VII. 4.1 


276 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


χρῖσμα μετοχὴ ἦ τοῦ ἁγίου 


πνεύματος, τὸ δὲ ὕδωρ 
συμβολον τοῦ ϑανάτου 
τὸ δὲ μύρον σφραγὶς τῶν 
συνθηκῶν. Li δὲ μήτε ἔλαι- 
ov ἦ μήτε μῦρον, ἀρ- 
κεῖ ὕδωρ παὶ πρὸς χρῖσιν 
nat πρὸς σφραγῖδα καὶ 


πρὸς ὁμολογίαν τοῦ ἀποϑα- 
VOVTOS ἤτοι συναποϑνήσπον- 
tos. po διε rod faz- 
TiG [MATOS νηστευσάτωῳω 
ὁ βαπτιδόμενος, καὶ 
yap ὁ Κύριος πρῶτον pots 
τισϑ εὶς ὑπὸ Ἰωάννου παὶ εἰς 
τὴν ἔρημον αὐλισϑ εὶς, μετέ- 
META ἐνήστευσε τεσσαράπον- 
τα ἡμέρας καὶ τεσσαράκοντα 
νύκτας. ᾿Εβαπτίσϑη δὲ καὶ 
ἐνήστευσεν οὐκ αὐτὸς ἀπορυ- 
πωσεῶς 7) νηστείας χρείαν 
ἔχων ἢ καϑρσεως ὁ τῇ φύ- 
σει καϑρὸς καὶ ἅγιος, ἀλλ᾽ ἵνα 
ual Ἰωάννῃ ἀλήθειαν προσ- 
μαρτυρήσῃ καὶ ἡμῖν ὑπογραμ- 
μὸν παράσχηται. Οὐκοῦν ὁ 
μὲν Κύριος οὐκ εἰς ἑαυτοῦ πά- 
Sos ἐβαπτίσατο 7) ϑάνατον ἢ 
ἀπάστασιν (οὐδέπω yap οὐ- 
δὲν τούτων ἐγεγόνει), ἀλλ’ 
εἰς διαταξιν ἑτέραν, διὸ καὶ 
an ἐξουσίας μετὰ τὸ βαπτι- 
σμα νηστεύει ὡς Κύριος Ἰωάν- 
νου" 6 δὲ εἰς τὸν αὐτοῦ Sa- 
VATOV μυούμενος πρότερον 
ὀφείλει νηστεῦσαι παὶ τότε 
βαπτίσασϑα:} (οὐ γὰρ δίκαιον 
τὸν συνταφέντα καὶ συνανα- 


1 Matt. iii. iv. * Lagarde: ro. 


anointing with oil may be 
the participation of the 
Holy Spirit, and the water 
the symbol of the death [of 
Christ], and the ointment 
the seal of the covenants. 
But if there be neither oil 
nor ointment, water is suffi- 
cient both for the anointing, 
and for the seal, and for the 
confession of Him that is 
dead, or indeed is dying to- 
gether [with Christ]. But 
before Baptism, let him that 
is baptized fast; for even 
the Lord, when He was first 
baptized by John, and abode 
in the wilderness, did after- 
ward fast forty days and 
forty nights.’ But He was 
baptized, and then fasted, 
not having Himself any need 
of cleansing, or of fasting, or 
of purgation, who was by 
nature pure and holy; but 
that He might testify the 
truth to John, and afford an 
example to us. Wherefore 
our Lord was not baptized in- 
to His own passion, or death, 
or resurrection——for none of 
those things had then hap- 
pened—but for another pur- 
pose. Wherefore He by His 
own authority fasted after 
His Baptism, as being the 
Lord of John. But he who 
is to be initiated into His 


+ Lagarde: βαπτισθῆναι. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 277 


στάντα παρ᾽ αὐτὴν τὴν ava- 
Gey HATH PEI) , οὐ yap κυ- 
ριος ὁ ἄνθρωπος τῆς διατά- 
ξεως τῆς τοῦ σωτῆρος" ἐπεί- 
πὲρ ὁ μὲν δεσπότης, ὁ δὲ ὑπή- 
1005S. 


Cap. XXIII.— Az 
OTEIal 
Gav μετὰ 
APLTG@v, 
yap δευτέρᾳ 
τῶν καὶ ΠΤ ἢ 
Ὑμεῖς δὲ ἢ Tas πέντε 
γηστεύσατε ἡμέρας, ἢ Te- 
τράδᾳ nat παρασκευήν" 
OTL τῇ μὲν τετράδι ἡ πρίσις 
ἐξῆλθεν ἡ κατὰ τοῦ Κυρίου, 
Ἰούδα χρήμασιν éemay yéila- 
μένου τὴν προδοσίαν - τὴν δὲ 
παρασηίευην, ὅτι ἔπαϑεν ὁ Κύ- 
ριος ἕν αὐτῇ πάϑος τὸ διὰ 
σταυροῦ ὑπὸ Ποντίου Πιλα- 
του. Τὸ σάββατον μέντοι nat 
τὴν ποριαγοὴν ἑορτώδετε, ὅτι 
τὸ μὲν δημιουργίας ἐστὶν ὑπο- 
μνημα, ἡ δὲ ἀναστάσεως. “Ev 
δὲ μόνον σάββατον ὑμῖν pu- 
λακτέον ἐν ὅλῳ τῷ ἐνιαυτῷ, 
τὸ τῆς τοῦ Κυρίου ταφῆς, ὅπερ 
νηστεύειν προσῆπεν, ἀλλ᾽ οὐχ 
ἑορτάδειν " ἐν ὅσῳ γὰρ ὁ δη- 
μιουργὸς ὑπο γῆν τυγχάνει, 
ἰσχυρότερον τὸ περὶ αὐτοῦ 
πένϑος τῆς κατὰ τὴν δημιουρ- 
γίαν χαρᾶς, ὅτι ὁ δημιουργὸς 


δὲ νη- 
ic ~ \ A 
υμῶν μὴ ἔστω- 
τῶν ὕὉπο- 
vA 
VNOTEVOUVGL 


σαββα- 


death ought first to fast, and 
then to be baptized. Fer it 
is not reasonable that he 
who has been buried [with 
Christ], and is risen again 
with Him, should appear de- 
jected at His very resurrec- 
tion. For man is not lord 
of our Saviour’s constitution, 
since one is the Master and 
the other the servant. 


Cu. XXIII.—Buit let not (VII 1] 


your fasts be with the hypo- 
crites ; for they fast on the 
second and fifth days of the 
week. But do ye either fast 
the entire five days, or on the 
fourth day of the week, and 
on the day of the prepara- 
tion, because on the fourth 
day the condemnation went 
out against the Lord, Judas 
then promising to betray 
Him for money; and you 
must fast on the day of the 
preparation, because on that 
day the Lord suffered the 
death of the cross under Pon- 
tius Pilate. But keep the 
Sabbath, and the Lord’s day 
festival ; because the former 
is the memorial of the crea- 
tion, and the latter of the 
resurrection. But there is 
one only Sabbath to be ob- 
served by you in the whole 
year, which is that of our 
Lord’s burial, on which men 
ought to keep a fast, but not 
a festival. For inasmuch as 


[VIIL. 2.] 


978 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


τῶν ἑαυτοῦ δημιουργημάτων 
φύσει TE καὶ ἀξίᾳ τιμιώτερος. 


Cap Χ ΧΙΝ, τῶν δὲ 
προσευχησϑὲ, μὴ γίνε- 
σε Or Uronpitt ai, 
ann? ὡς ὁ Κύριος ἡμῖν 
Ev T@ evayyéAig d1é- 
TAG ATO, οὕτω προσεύ- 


χεσϑὲε “πάτερ ἡμῶν ὁ 


ΓΥ̓͂ΠΙ. 8.1 


Ev Ὁ 115 οὐρανοῖς, ἈΝ ΠΣ ὦ Ξ 
ασϑδθητωτοὸὀγομά gov: 
ἘΠῚ © Tao AG βασιλεία 
Οὐ ἴον γενηθήτω τὸ Sé- 
An wor σου ὡς ἐν οὐρανῷ 


nar πὶ τῆς yHs: TOY 
αὐτὸν. ἡμῶν TOV Ent- 
ovo1tov δὸς ἥμῖν on- 
μὲρον'" καὶ ἄφες ἡμῖν 


τὰ ὀφειλήματα ἡμῶν, Gs 
καὶ ἡ μεῖς ἀφίεμεν τοῖς 
ὀφειλέταις ἡμῶν" καὶ 
μὴ eigevéy uns ἡ μᾶς eis 
πειρασμον, ahia ῥῦ- 
Gat ἡμᾶς ἀπὸ τοῦ πο- 
ynpov* ὁτι σοῦ ἔστιν 
ἡ βασιλεία" εἰς τοὺς αἰῶ- 
vas: ἀμήν" (Matt. vi. 9 sqq.). 
Tpis tTHS nmépas ον Τα 
προσεύχεσϑε, προπαρα- 
σπευάδοντες ἑαυτοὺς ἀξίους 
τῆς υἱοϑεσίας τοῦ maTPOS, iva 
μὴ, ἀναξίως ὑμῶν αὐτὸν πα- 
τέρα παλούντων, ὀνειδισϑῆτε 


1 Matt. vi. 5. 
* Lagarde: “ai ἡ 


2 Matt. vi. 9, etc. 
δυναμις καὶ ἡ δόξα. 


the Creator was then under 
the earth, the sorrow for 
Him is more forcible than - 
the joy for the creation; for 
the Creator is more honor- 
able by nature and dignity 
than His own creatures. 

Cu. XXIV.—WNow, “‘ when 
ye pray, be not yeas the hypo- 
crites ;”" but as the Lord 
has appointed us in the Gos- 
pel, so pray ye: “TO 
Father who art in Heaven, 
hallowed be Thy name ; Thy 
kingdom come; Thy will be 
done, as in Heaven, so on 
earth ; give us this day our 
daily bread ; and forgive us 
our debts | Did. debt], as we 
forgive our debtors; and 
lead us not into temptation, 
but deliver us from evil [or 
the evil One, 7.e., the Devil]; 
for Thine is the kingdom for 
ever. Amen.”* Pray thus 
thrice in a day, preparing 
yourselves beforehand, that 
ye may be worthy of the 
adoption of the Father ; lest, 
when you call Him Father 
unworthily, you be re- 
proached by Him, as Israel 
once His first-born son was 
told: “If I be a Father, 
where is my glory ? And if 
I be a Lord, where is my 
fear?”*® For the glory of 
fathers is the holiness of 


5. Mal. i. 6. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


ὑπ’ αὐτοῦ, ὡς nat ὁ Ισραὴλ 6 
ποτεπρωτοτοπος υἱὸς ἤκουσεν 
ὅτι Εἰπατήρ εἰμι ἐγώ, ποῦ ἔσ- 

τιν ἡ δόξα μου; καὶ εἶ Κύ- 
ριὸς εἶμι, ποῦ ἔστιν O φόβος 
μου (Mal. i. 6); δόξα yap πα- 
τέρῶν ὁσιότης παίδων καὶ 
τιμὴ δεσποτῶν οἰκετῶν φόο- 


βος, ὥσπερ οὖν τὸ ἐναντίον 
ἀδοξία καὶ ἀναρχία " Av 


ὑμᾶς yap, φησί," TO ὄνομά 
μου βλασφημεῖται ἐν τοῖς 
ἔϑινψεσι (Is. 111. 5). 

Cap. XXV.—TiveoSe δὲ 
πάντοτε EVYAPLGTOL, ὡς πιστοὶ 
καὶ εὐγνώμονες δοῦλοι: περὶ 
μὲ γι τ ἢ 5 εὐχαριστία ς 
οὕτω λέγοντες CEvya- 
plroroupmév σοι, TATEP 
ἡμῶν, vrip Cans ns 
ἐγνώρισας ἡμῖν δεὰ 
Ἰησοῦ τοῦ παιδό S$ σοῦ» 
OV οὗ καὶ τὰ πάντα ἐποίησας 
τῶν ὁλῶν προνοεῖς, ὃν 
nal ἀπέστειλας ἐπὶ σωτηρίᾳ 
τῇ ἡμετέρᾳ γενέσθαι ἄνϑρω- 
πον, ὃν καὶ συνεχωρησας πα- 
Seiv καὶ ἀποθανεῖν, ὃν nad 
ἀναστήσας εὐδόπησας δοῖξά- 
σαι καὶ Ena Sioas En δεξιῶν 
σου, ov οὗ nat ἐπηγγείλω 
ἡμῖν τὴν ἀνάστασιν τῶν νε- 
ρῶν. Συ δέσποτα παντο- 
upatop Θεὲ αἰώνιε, ὥσπερ 
ἣν τοῦτο διεσπκπορπι- 
σμένον καὶ συναχϑὲν 
ἐγένετο εἷς ἄρτος, οὕτω 
Guvayayé σου Τὴν Ex- 


καὶ 


Sait. Ὁ. 
* Lagarde omits. 


279 


their children, and the hon- 
or of masters is the fear of 
their servants, as the con- 
trary is dishonor and con- 
fusion. For says He: 
“Through you my name is 
blasphemed among the Gen- 
tiles.” * 


Cu. XXV.—Be ye always 


thankful, as faithful and 
honest servants ; 
cerning the eucharistic 


thanksgiving say thus: We 
thank Thee, our Father, for 
that life which Thou hast 
made known to us by Jesus 
Thy Son, by whom Thou 
madest all things, and takest 
care of the whole world; 
whom Thou didst send to be- 
come man for our salvation ; 
whom Thou hast permitted 
to suffer and to die; whom 
Thou hast raised up, and been 
pleased to glorify, and hast 
set Him down on Thy right 
hand; by whom Thou hast 
promised us the resurrection 
of the dead. Do Thou, O 
Lord Almighty, everlasting 


God, so gather together Thy (rx. 41 


church from the ends of the 
earth into Thy kingdom, as 


and con-{X.1,3.J 


280 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


uhynoiay ἀπὸ τῶν πε- 
ράτων τῆς γῆ 5 él εἰ σὴν 
βασιλείαν. Ἔτι εὐχαρι- 
στοῦμεν, πάτερ ἡμῶν, ὑπὲρ 
τοῦ τιμίου αἵματος Ἰησοῦ 
Χριστοῦ τοῦ ἐἑμχυϑέντος 
ὑπὲρ ἡμῶν παὶ τοῦ τιμίου 
σώματος, οὗ καὶ ἀντίτυπα 
ταῦτα ἐπιτελοῦμεν, αὐτοῦ δια- 
ταδαμένου ἡμῖν καταγγέλλειν 
TOV αὐτοῦ ϑάνατον" 6? av- 
TOU yap σοι nai ἡ δόξα ες 
τοὺς αἰῶνας" ἀμήν." 


ΠΧ] Μηδεὶς δὲ ἐσθιέτω ἐξ 


Rani 


2 » ~ 9 / ? 
αὐτῶν τῶν ἀαμυήτων, ah- 
Aa povo1 ot PefPantt- 
σμένοι εἰς τὸν τοῦ Kupiovt 

, Ω / ? / 
Savaror. Ei δὲ τις AMUINT OS 
xpurpas ἑαυτὸν μεταλάβῃ, Ip Ἐρι- 
μα αἰώνιον φάγεται, ὅτι μὴ 
ὧν τῆς εἰς Χριστὸν πίστεως 

τ ? > 

μετέλαβεν ὧν ov ϑέμις, εἰς τι- 

΄ ~ 5 \ 
μορίαν ἑαυτοῦ" εἰ δέ τις κατα 
ἄγνοιαν μεταλάβοι, τοῦτον 
τάχιον στοιχειώσαντες μυή- 

\ 

CATE, ὅπως μὴ KATAPPOVHTNS 
> / 
ἐξέλϑοι. 


Cap. XXVI.—Mera δὲ 
τὴν μετάληψιν οὕτως εὐ- 
χαριστήσατε “Εὐχα- 
ριστοῦμέν σοι, ὁ Θεὸς καὶ 
πατὴρ Ἰησοῦ τοῦ σωτῆρος 


this [corn] was once scat- 
tered, and is now become 
one loaf. We also, our Fa- 
ther, thank Thee for the 
precious blood of Jesus 
Christ, which was shed for 
us, and for His precious 
body, whereof we celebrate 
this representation, as Him- 
self appointed us, ‘‘to sho 
forth His death.”’ | For 
through Him glory is to be 
given to Thee for ever. 
Amen. 

Let no one eat of these 
things that is not initiated ; 
but those only who have been 
baptized into the death of 
the Lord. ' But if any one 
that is not: initiated conceal 
himself, and partake of the 
same, he eats eternal judg- 
ment ;* because, being not 
of the faith of Christ, he has 
partaken of such things as it 
is not lawful for him to par- 
take of, to his own punish- 
ment. But if any one is a 
partaker through ignorance, 
instruct him quickly, and 
initiate him, that he may 
not go out and despise you. 

Co. XXVI.—After the 
participation, give thanks in 
this manner: We thank thee, 
O God, and Father of Jesus 

Saviour, for Thy holy 


4d Cor: ἐπὶ; 90: 


* Lagarde inserts tv. 


21 Cor. xi. 29. 


+ Lagarde inserts χριότοῦ.. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


ἡμῶν, ὑπὲρ TOD ἁγίου 
[ὀνόματος σοῦ, om. by 
Ueltzen, but in nearly all other 
eds.*] οὗ κατεσκήνωσα ς 
Ev ἡμῖν, ὑπὲρ τῇς 
γνώσεως καὶ πίστεως 
καὶ ἀγάπης καὶ aSava- 
σίας ἧς ἐδωπας ἡμῖν διὰ 
Ἰησοῦ τοῦ παιδός σου. 
BU. δέσποτα πᾶντο. 
μράτορ, ὁ Θεὸς τῶν ὅλων, 
ὁ κτέσας τὸν κόσμον 
παὶ τὰ ἕν αὐτῷ δυ av- 
τοῦ, καὶ νόμον κατεφύτευσας 
év + ταῖς φυχαῖς ἡμῶν καὶ τὰ 
πρὸς μετάληψιν προ- 
ευτρέπι Gas avs pa- 
ποις: ὁ Θεὸς τῶν ἁγίων nat 
. ἀμέμπτων πατέρων ἡμῶν, 
᾿βραὰμ nat Ἰσαὰπ καὶ Ἶα- 
μκῶβ, τῶν πιστῶν δούλων 
σου: 0 δυνατος Θεὸς, ὁ πι- 
στὸς καὶ ἀληϑινὸς καὶ ἀψευ- 
Ons ἐν ταῖς ἐπαγγελίαις " ὁ 
ἀποστείλας ἐπὶ γῆς Ἰησοῦν τὸν 
Χριστὸν σου ἀνθρώποις συ- 
γαναστραφῆναι ὡς ἀνϑρω- 
πον, Θεὸν ὄντα λόγον xat 
ἄνθρωπον, καὶ τὴν πλάνην 
πρόῤῥιδον ἀνελεῖν " αὐτὸς καὶ 
νῦν δ αὐτοῦ μνήσϑητι 
THS ayias Gov &xHAN- 
Gias ταύτης, ἣν περιεποιήσω 
τῷ τιμίῳ αἵματι τοῦ. Χριστοῦ 
σου, καὶ ῥῦσαι αὐτὴν 
ἀπὸ παντὸς πονηροῦ 
καὶ τελείωσον αὐτὴν 
év Ti ἀγάπῃ σου nat τῇ 
ἀληϑείᾳ σου,καὶ συνάγαγε 


καὶ 


* Lagarde omits Gov. 


281 


name, which Thou hast made 
to inhabit among us; and 
that knowledge, faith, love, 
and immortality which Thou 
hast given us through Thy 
Son Jesus. Thou, O Al- 
mighty Lord, the God of the 
universe, hast created the 
World, and the things that 
are therein, by Him; 
hast planted a law in our 
souls, and beforehand didst 
prepare things for the con- 
venience of men. O God of 
our holy and blameless fa- 
thers, Abraham, and Isaac, 
and Jacob, Thy faithful ser- 
vants ; Thou, Ὁ God, who art 
powerful, faithful, and true, 
and without deceit in Thy 
promises; who didst send 
upon earth Jesus Thy Christ 
to live with men, as a man, 
when He was God the Word, 
and man, to take away error 
by the roots : do Thou even 
now, through Him, be mind- 
ful of this Thy holy church, 
which Thou hast purchased 
with the precious blood of 
Thy Christ, and deliver τέ 
from all evil, and perfect tt 
in Thy love and Thy truth, 
and gather us all together 
into Thy kingdom which 
Thou hast prepared. Mar- 
anatha. ‘‘ Hosanna to the 
Son of David. Blessed be 
He that cometh in the name 


- + Lagarde omits. 


and — 


[X. 5.1 


X61 Mapavas a: 


X71 Ed ris ay10s, 


Px 


(XII. 1.] 


282 


πάντας ἡμᾶς εἰς THY 
σὴν βασιλείαν, ἣν ἡτοί- 
μασας αὐτήν [αὐτῇ]. 
ὥσανν ἃ 
τῷ υἱῷ [Did. Seq], Aapio, 
εὐλογημένος ὁ ἐρχόμενος EV 
ὁνόματι Κυρίου, Θεὸς Κύριος 
ὃ ἐπιφανεὶς ἡμῖν ἐν σαρπί.) 
προσερχέ- 
ofa" Εἰ 0b 115 00% €6= 
Tl, γινέσθω δῖα pETA- 
votas. Ἐπιτρέπετε δὲ 
nat τοῖς πρεσβυτέροις [Did. 
προφήταις] ὑμῶν evxYapt- 
GUE: 

Cap. XXVII. — Περὶ δὲ τοῦ 
μύρου ovr @s 
<< Ηὐχαριστοῦμέν σοι, Θεὲ δη- 
μιουργὲ τῶν ὅλων, καὶ ὑπὲρ 
τῆς εὐωδίας τοῦ μύρου, nai 
ὑπὲρ τοῦ ἀϑανάτου αἰῶνος οὗ 
ἐγνώρισας ἡμῖν δεὰ Ἰησοῦ τοῦ 
παιδὸς σου" ὅτι σοῦ ἐστιν ἡ 
δόξα καὶ ἡ δύναμις εἰς τοὺς 
αἰῶνας" ἀμήν." 

Ὃς ἐὰν ἐλθὼν 
εὐχαριστῇ, 
Ὁ ΞΡ αἱ ἢ ; 
στοῦ 


οὕτως 
προσδέξα- 
ΤΟ ΠΣ Χρι- 
μαϑητήν " ἐὰν δὲ ἀλ- 
λην διδαχὴν πηρύσσῃ 
παρ᾽ ἣν ὑμῖν παρέδωπεν ὃ 
Χριστὸς δὺ ἡμῶν, τῷ τοιούτῳ 
μὴ συγχωρεῖτε εὐχαριστεῖν " 
ὑβρίξει yap ὃ τοιοῦτος TOV 
Θεὸν, ἤπερ δοξάδει. 


Cap. XXVITI.— ας 68 ὁ 


? / 
EVYAPLOTHOATE 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 


of the Lord”’—God_ the 
Lord, who was manifested to 
us in the flesh. Jf any one 
be holy, let him draw near ; 
but if any one be not such, 
let him become such by re- 
pentance. Permit. also to 
your presbyters | Did. to your 
prophets], to give thanks. 


Cu. XX VII.—Concerning 
the ointment give thanks in 
this manner: We give Thee 
thanks, O God, the Creator 
of the whole world, both for 
the fragrancy of the oint- 
ment, and for the immortal- 
ity which thou hast made 
known to us by Thy Son 
Jesus. For Thine is the 
glory and the power for 
ever. Amen. Whosoever 
comes to you, and gives 
thanks in this manner, re- 
ceive him as a disciple of 
Christ. But if he preach 
another doctrine, different 
from that which Christ by 
us has delivered to you, such 
an one you must not permit 
to give thanks; for such an 
one rather affronts Goa than 
glorifies Him. 

Cu. XXVIII.—But who- 


11 Cor. xvi. 22 ; Matt. xxi. 9; Mark xi. 10. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


ἐρχόμενος πρὸς ὑμᾶς, 
δοπιμασϑείς, οὕτω δε- 
χέσϑω - σύνεσιν yap 
ἔχετε, καὶ δύνασθε 
γνῶναι δεξιὰν ἢ ἀρι- 
OTEPAYV Kal διακρῖναι ψευ- 
δοδιδασπάλους διδασπαάλων. 
Ἐλϑόντι μέν Tor τῷ διδασηπά- 
Ago. ἐκ φυχῆς ἐπιχορηγήσατε 
τὰ δέοντα: τῷ δὲ φευδοδιδα- 
σπαάλῳ δώσετε μὲν tat πρὸς 
χρείαν, οὐ παραδέδεσϑε δὲ 
αὐτοῦ τὴν πλανην, οὔτε μὴν 
συμπροσεύδησθε αὐτῷ, ἵνα 
μὴ συμμιανϑῆτε αὐτῷ. Ia ς 
προφήτης ἀληϑινὸς ἢ 
διδασπαλος ἐρχόμενος 
πρὸς ὑμᾶς ἀξιός ἐστι 
87:5 τροφῆ 5 Gd S epyartys 
λόγου S1MALOGUVNS. 


Oar. ΧΧΙΧ.-- πᾶσαν ἀπ- 
αρχὴν γεννηματῶν λη- 
νοῦ, ἅλωνος βοῶν τε 
καὶ προβατῶν δώσεις 
τοῖς ἱερεῦσιν, ἵνα εὐλογηϑῶ- 
σιν αἱ ἀποϑῆπαι τῶν ταμείων 
σου nal τὰ ἐκφόρια τῆς γῆς 
σου, HAL στηριχϑῆς σίτῳ καὶ 
οἴνῳ nat ἐλαίῳ, καὶ αὐξηϑῇ 
τὰ ᾿βουπόλια τῶν βοῶν σου 
καὶ τὰ ποίμνια τῶν προβατῶν 
σου: πᾶσαν δεκάτην δώσεις 
τῷ “ὀρφανῷ καὶ τῇ χήρᾳ, τῷ 
πτῶχ ᾧ καὶ τῷ προσηλύτῳ. 
Πᾶσαν ἀπαρχὴν ἄρτων 


288 


soever comes to you, let him be 
first examined, and then re- 
ceived ; for ye have under- 
standing, and are able to 
know the right hand from 
the left, and to distinguish 
false teachers from true 
teachers. But when a 
teacher comes to you, sup- 
ply him with what he wants 
with all readiness. And 
even when a false teacher 
comes, you shall give him 
for his necessity, but shall 
not receive his error. Nor 
indeed may ye pray together 
with him, lest ye be polluted 
as well as he. 
Prophet or Teacher that 
comes to youts worthy of his 
maintenance, as being a la- 
bourer in the word of right- 
eousness. ἢ 
Cu. XXIX. 
fruits of the winepress, the 
threshing-floor, the oxen, and 
the sheep, shalt thou give to 
the priests,” that thy store- 
houses and garners and the 
products of thy land may be 
blessed, and thou mayst be 
strengthened with corn and 
wine and oil, and the herds 
of thy cattle and flocks of 
thy sheep may be increased. 
Thou shalt give the tenth of 
thy increase to the orphan, 
and to the widow, and to the 


1 Matt. x. 41. 


* Lagarde: δεαγν ὥναι. 


2 Num. xviii, 
+ Lagarde inserts δέοντα. 


Every true (xu. 1,2 


—All the first- (xu. 3.1 


284 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS, 


[XIII 5, σι ερ yan, κεραμίου οἴνου 


ἢ ἐλαίου ἢ μέλιτος ἢ ἀπρο- 
δρύων, σταφυλῆς ἢ τῶν ἂλ- 
λων τὴν ἀπαρχὴν δ 6 - 


[SUL7] @ εις τοῖς τερεῦσιν " ἀργυ- 


ΠΟ ΡΟ ΠΣ ΟΣ 
~ ‘ / 
μοῦ καὶ παντος KTH pa- 

» ? ~ ἢ » , 
τος τῷ ορφανῷ nat τῇ χήρᾳ. 


Cap. ΧΧΧ.--Τ ἣν ἀναστά- 
σαμὸν τοῦ Κυρίου npé- 
ραν, τὴν κυριαπήν φα- 
μὲν, συνέρχεσϑε ἀδιαλεί- 
πτως, εὐχαριστοῦντες 
τ ᾧ Θεῷ nat ἐδομολο- 


yo v μενοι ἐφ) οἷς εὐηργέ- 


τησὲν ἡμᾶς of Θεὸς διὰ Χρι- 


στοῦ ῥυσάμενος ἀγνοίας, 
πλάνης, δεσμῶν" ὅπ GS 
ἄμεμπτος Wi, AyD ΝΑ 


ὑμῶν καὶ εὐανάφορος Θεῷ, 
τῷ εἰπόντι περὶ τῆς οἰπου- 
μεντπῆς αὐτοῦ EnnANO tars ὅτι 
Evo mavrtt tTor@ pot 
προσενεχϑήσεται Sv- 
Lag caval Svuoia HaS apa: 
1 βασιλεὺς μέγας ἐγώ 
ἘΠῚ λέγει Κύριος 
παντοκράτωρ, κμαὶ τὸ ὄνο- 
μά μου ϑαυμαστὸν ἐν 
trois &Sveou (Mal. i. 11, 14.) 
Cap. XXXI. — προχειρίσα- 
σϑὲ δὲ ἐπισκόπους ἀξ έ- 
οὺς τοῦ προ, ΚΣ 
πρεσβυτέρους καὶ διαπό- 


poor, and to the stranger. 
All the first-fruits of thy hot 
bread, of thy barrels of wine, 
or owl, or honey, or nuts, ΟΥ̓ 
grapes, or the first-fruits of 
other things, shalt thou give 
to the priests; but those of 
silver and of garments, and 
of all sort of possessions, to 
the orphan and to the 
widow. 

Cu. XXX.—On the day of 
the resurrection of the Lord, 
that is. the Lord’s day, as- 
semble yourselves together, 
without fail, giving thanks 
to God, and praising Him 
for those mercies God has 
bestowed upon you through 
Christ, and has delivered 
you from ignorance, error, 
and bondage, that your sac- 
rifice may be unspotted, and 
acceptable to God, who has 
said concerning His univer- 
sal church : ‘‘ Jn every place 
shall incense and a pure sac- 


_rifice be offered unto me ; for 


I am ἃ great King, saith 
the Lord Almighty, and my 
name is wonderful among 
the Gentiles.” * 


Cu. XXXI.—Do you first 
ordain Bishops worthy of ihe 
Lord, and Presbyters and 
Deacons, pious men, right- 


1 Mal. i. 11, 14. 
* Lagarde: ἢ 


+ Lagarde omits. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


νους, ἄνδρας εὐλαβεῖς, 
δικαίους, «πριαξῖς, τα ᾧ τ- 
λαργύρους, φιλαλήϑεις, 
OESOKLHAGMEVOVUS, OGi- 
6US, ἀπροσωπολήπτους, δυνα- 
μένους διδάσπειν τὸν λόγον 
τῆς εὐσεβείας, ὀρϑοτομοῦντας 
εν τοῖς τοῦ Κυρίου δόγμασιν. 
Ὑμεῖς δὲ τιμᾶτε του- 
TOU 3 ὡς πατέρας, ὡς κυρίους, 
GE εὐεργέτας, ὡς τοῦ EV εἴναι 
αἰτίους. 

Bdréyyere τδὲ ἐλλή- 
hous, μὴ ὃν ὀργῇ; ἀλλ᾽ 
EV μαμροϑυμίᾳ, μετὰ χρηστό- 
τῆτος nal εἰρήνης. Παν- 
τα τὰ προστεταγμένα ὑμῖν 
ὑπὸ τοῦ Κυρίου φυλαξατε. 
Tpnyopeire ὑπὲρ τῆϑ 
Cansupmav. “Eatrwaoav 
ALOGPUVES ὑμῶν TEPt- 
ΕΟ ον nator Av- 
Lv or HALO MEV OL, καὶ 
ὑμεῖς ὁμοιοῖ ἀνϑρώποις σροσ- 
δεχομένοις TOV κύριον ἑαυτῶν 
πότε HSE, ἑσπέρας ἢ πρωὶ ἢ 
ἀλεκτοροφωνίας ἢ μεσονυ- 
γμτίου * ἢ, γὰρ ὥρᾳ οὐ προσδο- 
πῶσιν, ἐλεύσεται ὁ Κύριος, 
καὶ oe αὐτῷ ἀνοίξωσι, μα- 
κάριοι οἱ δοῦλοι ἐκεῖνοι, ὅτι 
εὐρέϑησαν γρηγοροῦντες" ὅτι 
περιδώσεται αναπλινεῖ 
αὐτοὺς καὶ παρελϑῶν διαπο- 
νήσει αὑτοῖς. Νήφετε οὖν 
καὶ προσεύχεσϑε μὴ ὑπνῶ- 
σαι εἰς ϑάνατον -οῦ γ ap 
ὀνήσει ὑμᾶς Ta πρότερα 
κατορθώματα [Did. 6 πᾶς χρό- 


καὶ 


285 


ous, meek, free from the love 
of money, lovers of truth, ap- 
proved, holy, not acceptors 
of persons, who are able to 
teach the word of piety, and 
rightly dividing the doc- 
trines of the Lord.’ 
do ye honor such as your fa- 
thers, as your lords, as your 
benefactors, as the causes of 
your well-being. 
ye one another, not in anger, 
but in mildness, with kind- 
ness and peace. Observe all 
things that are commanded 
you by the Lord. Se watch- 
ful for, your life. “* Let 
your loins be girded about, 
and your lights burning, 
and ye like unto men who 
wait for their Lord, when 
He will come, at even, or in 
the morning, or at cock- 
crowing, or at midnight. 
For at what hour they think 
not, the Lord will come; 
and if they open to Him, 
blessed are those servants, 
because they were found 
watching. For He will gird 
Himself, and will make them 
to sit down to meat, and 
will come forth and serve 
them. Watch therefore, 
and pray, that ye do not 


39 2 


And (xv. 31 


Reprove (xv. 3. 


[XVI. 1.] 


sleep unto death. For your [XVI. 2] 


former good deeds [ Did. the 
whole time of your faith], 
will not profit you, if at the 


1 Tim, ii. 15, 


2 Luke xii. 85; Mark xiii. 35, 


[XVI. 8.1 


(XVI. 4.] 


[XVI. 5.] 


[XVI. 6.] 


[XVI. 7, 8.1] 


286 SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


νος τῆς πίστεως ὑμῶν], ἐὰν 
Ls τα εχ τ a ὑμῶν 
ἀποπλανηϑῆτε τῆς πί- 
στεως τῆς ἀληϑοῦς. 

Oar. XXXII.— Ἐν yap 
ταῖς ἐσχάταις ἡμέραις 
πληθυνθήσονται 


φευδοπροφῆται Hat ot 


φϑορεῖς τοῦ λόγου, καὶ 
στραφήσονταιτ ἃ προ- 
βατα εἰς λύπους καὶ ἡ 
αγαπη εἰς μῖσος" πλη- 
Ur Ξε σ᾽ γὰρ τῆς 
a νομίας, φυγήσεται ἡ 
ἀγάπη τῶν πολλῶν, μισή- 
σουσι γὰρ ἀλλήλους 
ἄνθρωποι καὶ διώξουσι 
παὶ προδωσουσει, Καὶ 
TOTE φανήσεται ὁ κο- 
σμοπλάνος, ὁ τῆς ἀλη- 
Seias eX S pos, ὁ τοῦ φεύδους 
προστάτηξ, ὃν ὁ Κύριος Τη- 
σοῦς < ἀνελεῖ τῷ πνεύματι τοῦ 
στόματος αὐτοῦ ὁ διὰ χειλέων 
ἀναιρῶν ἀσεβῆ: καὶ πολ- 
λοὶ σκανδαλισϑήσον- 
ται ἐπὶ αὐτῷ, oft δὲ ὑπο- 
μείναντες εἰς τέλος, οὗτοι 
σωθήσονται. Kai ΤΌΣ 
TE φανήσεται το ση- 
Beto TOU υἱοῦ τοῦ ἀνϑρώ- 
που €V τῷ οὐρανῷ, εἶτα 
φῶν ἢ σάλπιγγος ἔσται 
δι ἀρχαγγέλου καὶ μεταξὺ 
ἀναβίωσις τῶν κεκοι- 
μημένων" καὶ τοτὲ ἥξει 


‘ ΄ e 
o Κυριος καὶ wavres ot 


12 Thess. ii. 


* Lagarde omits. 
¢ Lagarde : οὗτος. 


- 
οι 


e 
OL 


7 Isa. xi, 4; Matt. xxiv. 


last part of your life you go 
astray from the true faith 
[ Did. except ye be perfect]. 


Cu. XXXII.—For in the 
last days false  proph- 
ets shall be multiplied, and 
such as corrupt the word ; 
and the sheep shall be 
changed into wolves, and love 
into hatred : for through the 
abounding of lawlessness the 
love of many shall wax cold. 
For men shall hate, and per- 
secute, and betray one an- 
other. And then shall ap- 
pear the deceiver of the world, 
the enemy of the truth, the 
prince of les,’ whom the 
Lord Jesus ‘shall destroy 
with the spirit of His mouth, 
who takes away the wicked 
with his lps; and many 
shall be offended at Him. 
Lut they that endure to the 
end, the same shall be saved. 
And then shall appear the 
sign of the Son of man in 
heaven;”* and afterwards 
shall be the voice of a trum- 
pet by the archangel ;* and 
in that interval shall be the 
revival of those that were 
asleep. . And then shall the 
Lord come, and all the saints 
with Him, with a great con- 
cussion above the clouds, 
*1 Thess. iv. 16. 


+ Lagarde: ὁ δὲ ὑπομείνας. 
§ Lagarde reads ὁ υἷος. 


SEVENTH BOOK OF THE APOSTOLICAL CONSTITUTIONS. 


ἅγιοι μετ᾽ αὐτοῦ ἐν συσ- 
σεισμῷ ἐπάνω τῶν VE- 
᾿φὲελωῶ G μετ᾽ ἀγγέλων δυνα- 
pews αὐτοῦ ἐπὶ Spovov βασι- 
λείας, κατακρῖναι τὸν ποσμο- 
πλάνον διάβολον καὶ ἀποδοῦ- 
val ἑκαστῷ HATA τὴν πρᾶξιν 
αὐτοῦ. Τότε ἀπελεύσονται 
οὗ μὲν πονηροὶ εἰς αἰώνιον κό- 
λασιν, οἱ δὲ δίκαιοι πορεύσον- 
ται εἰς δωὴν αἰώνιον, κληρο- 
γομοῦντες ἐκεῖνα, ἃ ὀφθαλμὸς 
οὐκ εἶδε καὶ οὖς οὐκ ROUGE 
καὶ ἐπὶ καρδίαν ἀνθρώπου 
οὐ» ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς 
τοῖς ἀγαπῶσιν αὐτόν (1, Cor. 

De Ὁ» χαρήσονται ἐν τῇ 
βασιλείᾳ τοῦ Θεοῦ τῇ ἐν Χρι- 
στῷ Ἰησοῖ. 


The remainder of the Seventh 
Book from ch. 33-49 has no bear- 
ing on the Didache and contains 
mostly prayers. 


Matt. xvi. 27 
1 Cor. ii. 9. 


287 


with the angels of His pow- 
ΘΙ, In the:..throne οὐ His 
kingdom,’ to condemn [the 
devil], the deceiver of the 
world, and to render to 
every one according to his 
deeds. - ‘Then shall -the 
wicked go away into eternal 
punishment, but the right- 
eous shall go into eternal 
life,” ? -to inherit - those 
things ‘‘ which eye hath not 
seen, nor ear heard, nor have 
entered into the heart of 
man, such things as God 
hath prepared for them that 
love Him ;”’* and they shall 
rejoice in the kingdom of 
God, which is in Christ 
J esas. 


Matt. xxv. 46. 


i ah Ἐ ἢ ae 


y 


Ζ δι ΑΝ re 


+e Ἷ μονα 
* 


A LETTER AND COMMUNICATION FROM METROPOLITAN BRY- 
ENNIOS. 


[ArreR the sketch of the discoverer of the Didache was 
printed (Ch. IIL, pp. 8 and 9), I received from him an autobio- 
graphical sketch and letter which I here add, with the trans- 
lation of my friend, Rev. Dr. Howard Crosby, an expert in 
modern as well as ancient Greek. | 


PHILOTHEOS BRYENNIOS, Metropolitan of Nicomedia, born 
in 1833 at Constantinople of very poor parents, was educated 
in his primary learning in the schools of Tataiila. Tataila or 
Tataula is a suburb of Constantinople, inhabited by ten or 
twelve thousand orthodox Greeks. 

Being poor and lacking the necessary means for an educa- 
tion, he provided these by leading the music and by singing 
in the sacred temple of Saint Demetrius in that quarter, until, 
meeting with preferment and assistance from the then Metro- 
politan of Cyzicus (but afterward Patriarch of Constantinople) 
Joachim, he was admitted into the patriarchal seminary, situ- 
ated not far from Byzantium in the small islahd of Chalce, and 
now still in a flourishing condition, The seminary is known 
as “The Theological School in Chalce of the Great Church of 
Christ.” Here, after the conclusion of his studies, he was or- 
dained deacon, and, having been created “Teacher of the Or- 
thodox Theology” by the said school, he, through the prefer- 
ment again of the Metropolitan of Cyzicus, and at the expense 
of the Greek banker in Constantinople, George Zariphe, was 
sent to Germany at the close of 1856 for a more complete 
training in his studies. He attended chiefly theological and 
philosophical lectures in the Universities of Leipzig, Berlin, 
and Munich. 

- In the beginning of 1861 he was summoned to Constanti- 
nople by his superior, Joachim IL, who had then lately been 
transferred from the metropolitan see of Cyzicus to the patri- 
archal throne of Constantinople, and was introduced into the 
Theological School of Chalce as Professor of Ecclesiastical 
History, Exegesis, and other studies. In 1863, having been 


290 COMMUNICATION FROM METROPOLITAN BRYENNIOS. 


ordained a presbyter and having been honored with the hon- 
orary title of “Archimandrite of the cecumenical throne of 
Constantinople,” he succeeded, in the mastership and direction 
of the said school, his own teacher, Constantine Typaldus, who 
resigned the mastership on account of old age. But not long 
afterward, when Joachim IL. was removed from the patriarchal 
throne, he also resigned the mastership, but retained the chair 
of the before-mentioned theological studies, 

In the patriarchate of Gregory VI., he was called to Constan- 
tinople and settled in December of 1867 as master and profes- 

sor of the other great patriarchal school there in the Phanar— 
“The Great School of the Nation,” which is the superior Greek 
gymnasium in Constantinople, which was restored shortly after 
the capture of the city under the Patriarch Gennadius Schola- 
rius in the year 1457, and was from that date organized more 
and more perfectly from time to time, and has produced much 
fruit and comfort to the distressed Greek race throughout the 
Kast. Over this school Bryennios presided’ seven full years, 
having under him about six hundred youths, who by him and 
twelve other professors were taught sacred learning, Greek lit- 
erature, rhetoric, the elements of philosophy, experimental — 
physies, chemistry and natural history, general history, mathe- 
matics, and the Latin, French and Turkish languages. 

In August, 1875, he went a second time to Germany, sent 
by the Holy Synod of Metropolitans and Patriarch, and was 
present at the conference of Old Catholics then being held at 
Bonn, having with him the archimandrite John, professor then ~ 
in the Theological School of Chalce, but now Metropolitan of 
Ceesarea in Cappadocia.* In Bonn, where he became acquainted 
with many learned Englishmen and with the leaders of the 
Old Catholics, patriarchal letters brought the news to him that 


[* That remarkable Conference of Old Catholics, Greek and Russian Catho- 
lies, and Anglo-Catholies, was held at Bonn, August 10-16, 1875, under the 
presiding genius and learning of the aged Dr. Déllinger of Munich, to 
adjust, if possible, the Filioque controversy, and agreed on six Theses on the 
eternal procession of the Holy Spirit from the Father alone through the Son, 
in essential harmony with the teaching of St. John of Damascus. See the 
Theses in Schaff, Creeds of Christendom, vol. 1i., 552-554. | 


᾿ς 


COMMUNICATION FROM METROPOLITAN BRYENNIOS. 291 


he had been chosen Metropolitan of Serrae in Macedonia, and 
ordered him forthwith to join the assembly in Constantinople. 
So, returning home through Paris and Vienna, and being or- 
dained Metropolitan Bishop of Serrae, he departed for Serrae 
in December, 1875. 

In 1877 he was transferred to the Metropolitan see of Nico- 
media, and continued from October, 1877, to October, 1884, a 
regular member of the patriarchal Synod in Constantinople, 
taking part in its more important questions and affairs. 

In 1880 he went to Bucharest, as Commissioner of the East- 
ern Orthodox Patriarchal and other independent churches, for 
the settlement of the question which had long before arisen 
between the Roumanian Government and the aforesaid churches 
concerning the Greek monasteries that had been plundered 
under the rule of Kouza in Moldavia and Wallachia. And in 
the same year he was created Doctor of Theology, by the Na- 
tional University of Greece in Athens, and in 1884 the Univer- 
sity of Edinburgh conferred upon him this honorary title. 

Bryennios became known to the West by the publication of 
two remarkable memorials of Christian antiquity : 

(1) “The two Hpistles to the Corinthians of our holy father 
Clement, bishop of Rome, from a MS. of the Constantinopolitan 
Phanariot library of the most holy Sepulchre, now first edited 
entire with prolegomena and notes by Philotheos Bryennios, 
Metropolitan of Serrae. Constantinople, 1875.” 

(2) “The Teaching of the Twelve Apostles, from the Jeru- 
salem MS., now first edited with prolegomena and notes, in 
which is a comparison and unpublished portion from the same 
MS. of the synopsis of the Old Testament by John Chrysos: 
tom, by Philotheos Bryennios, Metropolitan of Nicomedia. 
Constantinople, 1883.” 

In 1882 he was instructed by the Holy Synod of Metropoli- 
tans in Constantinople and the Patriarch Joachim III. to answer 
the Encyclical Letter of Pope Leo XIII. concerning Methodius 
and Cyrillus, the Apostles of the Slaves, which also he did by 
writing a series of articles in the theological periodical “ Kccle- 
siastical Truth,” published in Constantinople. These articles 
were afterwards published with the approbation and at the: 


292 COMMUNICATION FROM METROPOLITAN BRYENNIOS. 


expense of the Holy Synod, and in a separate pamphlet bearing 
the title, ‘ A Refutation of the Encyclical Letter of Pope Leo 
XIII, by Philotheos Bryennios, Metropolitan of Nicomedia, 
first published in the ‘ Ecclesiastical Truth,’ but now revised 
and with some additions republished with the approbation and 
at the expense of the Holy Synod of the Great Church of 
Christ. Constantinople, 1882.” Large octavo, pp. 1-174. 

He has also written in different periodicals and in the jour- 
nals of Constantinople many other shorter essays, letters and 
discourses delivered by him at different times. 

There was separately published his “Statement of the Con- 
dition of the Great School of the Nation, 1867-1875, by Phi- 
lotheos SE Archimandrite and Master of the school. 
Constantinople.” 

There still remains unpublished the MS. of his Ecclesiastical 
History, used continually in many copies by his numerous 


pupils. 
LEARNED SIR: 


I gladly received your bundle of letters and read all with 
pleasure. In the within you have connectedly what you de- 
sired. Perhaps the items noted are many; but you can accept 
whatever is worth mention and useful among them, and mark 
out and omit whatever is superfluous and of no use. 


NIcOMED. PHILOTHEOS. 


Nicomepia Feby. $3, 1885. 


Rey. Dr. Partie ScHarr, New York. 


Φιλόϑεος Βρυέννιοϑ, μητροπολίτης Νικομηδείας, yevvn- 
Seis τὸ 1833 ἐν Κωνσταντινουπόλει Ex γονέων πτωχοτά- 
τῶν, ἐξεπαιδεύϑη τὴν πρώτην ἐγκύκλιον, παίδευσιν EV 
τοῖς διδασπαλείοις Ταταούλων- ἔστι δὲ τὰ Τατάουλα 7 
Ταταῦλα προάστειον τῆς Κωνσταντινουπόλεως ὑπὸ 10—12 

’ὔ ? / δ. , - , Ὗ n 
ee ops 0d0& wy ἑλληνῶν CUO UjEvON. IIrayxos ὧν 
καὶ τῶν πρὸς εηπαίδευσιν ἀναγπαίων ὑστερούμενος͵ ἔπο- 
ρίξετο ταῦτα κανοναρχῶν καὶ ψάλλων ἕν τῷ αὐτόϑι 
ἱερῷ ναῷ τοῦ ἁγίου Anuntpiov, ἕως οὗ τυχὼν τῆς προ- 
στασίας καὶ BonSeias τοῦ τότε μητροπολίτου Kvéinov, 


COMMUNICATION FROM METROPOLITAN BRYENNIOS. 293 


- A ΄ , ? δ 
ὕστερον δὲ πατριαρχου Κωνσταντινουπολεῶς, Iwmanxéip, 
εἰσήχϑη εἰς τὸ οὐ panpav τοῦ Βυδαντίου ἐπὶ τῆς μιπρὲς 
γήσου Xaduns κείμενον καὶ νῦν ἔτι ἀμμάξον πατριαρχι- 
nov Σεμινάριον- -“Ἡ ἐν Xadun ϑεολογική Σ χολή τῆς τοῦ 
Χριστοῦ ὙΠ: ἑἐκπλησίας". Ἐνταῦϑα διάπονος μετὰ 
TO πέρας τῶν μαϑημάτων ἐχειροτονήθη; καὶ ““διδασπαλος 
τῆς ὀρϑοδέξου τ ὑπὸ TIS εἰρημένης DyoAns 
ἀναγορευϑ είς, τῇ προστασίᾳ HAL ᾿αὖϑις τοῦ μητροπολίτου 
Κυδίκου, ἀναλώμασι δὲ τοῦ ἕν Κωνσταντινουπολειῖ ἕλλη- 
VOS τραπεδίτου Γεωργίου Ζαρίβη εἶς Τερμανίαν ἀπεστά- 
An τελευτῶντος τοῦ 1856 πρὸς τελειοτέραν ἕν τοῖς μαϑή- 
μασι πκαταρτισιν. Διήκουσε δὲ ϑεολογικῶν μάλιστα καὶ 
φιλοσοφιγῶν μαϑημώτων ἕν τοῖς πανεπιστημίοις “ειρίας, 
Βερολίνου xat Movayov (Miinchen). Apxopévov δὲ τοῦ 
1861 προσεκλήθη εἰς Κωνσταντινούπολιν ὑπο τοῦ προ- 
στάτου αὐτοῦ Ἰωαπεὶμ τοῦ B , ἀρτίως τότε ἀπὸ τῆς μητρο- 
πόλεως Κυδίπκου εἰς τὸν πατριαρχικὸν Spovov Κωνσταν- 
τινουπόλεως μετατεϑέντος, καὶ εἰς τὴν ἐν Χαλπκῃ ϑεολο- 
γιγὴν Σχολὴν εἰσάγεται ὡς καθηγητὴς τῆς ἐκπλησιατικῆς 
ἱστορίας. τῆς EENYNTINIS καὶ ἄλλων μαϑημάτων. To 1863 
χειροτονη) εὶς πρεσβύτερος καὶ τῷ τιμητιπῳῦ τίτλῳ τοῦ 
ἀρχιμανδρὶτου τοῦ οἰκου μενιποῦ ϑρόνου Κωνσταντινοῦυ- 
πόλεως τιμηϑείς, διαδέχεται ἐν τῇ σχολαρχίᾳ καὶ διευϑυν- 
Ger τῆς ῥηθείσης Σχολῆς τὸν ἑαυτοῦ διδασπαλον Κων- 
σταντῖνον τὸν Τυπαάλδον παραιτησάμενον τὴν σχολαρχίαν 
γήρως ἕνεκεν. ‘A\Na μετ᾽ οὐ πολὺ ἑἐκβληϑέντος τοῦ πα- 
τριαρχιμοῦ Spcvov Ἰωαπείμ τοῦ B, παρητήσατο nat 
αὐτὸς τὴν σχολαρχίαν, οὐ μὴν δὲ καὶ τὴν ἕδραν τῶν εἰρη- 
μένων ϑεολογικῶν μαϑημάτων. Ἐπὶ πατριάρχου Γρη- 
γορίου τοῦ στ΄ προσπληϑεὶς εἰς Κωνσταντινούπολιν κατεσ- 
τάϑη κατὰ τὸν ΖΔεπέμβριον τοῦ 1807 σχολαρχης nat καϑη- 
γητὴς τῆς αὐτόϑι ἐν Φαναρίῳ εὑρισπομένης ἑτέρας μεγάλης 
πατριαρχικῆς Σχολῆς-- Μεγ ἀλη τοῦ Γένους Σ᾽ χολὴ᾽-- 

ἤτις ἐστὶ τὸ τελειότερον ὃν Κωνσταντινουπόλει Ἑλληνικὸν 
γυμνάσιον, ἀναπαινισϑεῖσα μικρὸν μετὰ τὴν ἅλωσιν ἐπὶ 
πατριάρχου Γενναδίου τοῦ Lyodapiov ἐν ἔτει 145%, καὶ 
Eu τοτὲ ἐπὶ τὸ τελειότερον ἕκάστοτε συγπροτουμένη καὶ 
πολλὰ τῷ ταλαιπώρῳ τῶν ἑἕλλήνων ἔϑνει κατὰ τὴν ‘Ava- 
τολὴν κπαρποφοροῦσα nat παραμυδουμένη. Τῆς Σχολῆς 
ταύτης προέστη ὁ Βρυέννιος ἑπτὰ ὅλα ἔτη, ἔχων ὑπ’ αὐτῷ 


294 COMMUNICATION FROM METROPOLITAN BRYENNIOS. 


περὶ τοὺς 600 νέους διδασπομένους ὑπ’ αὐτοῦ TE καὶ éré- 
. POY 12 καθηγητῶν τὰ ἱερὰ μαϑήματα, τὰ EAAnVvina, τὴν 
ῥητορινήν, στοιχεῖα φιλοσοφίας, πειραματικῆς φυσιπῆς, 
χημείας QL φυσιπῆς ἱστορίας, γεν την ἱστορίαν, μαϑηματι- 
καὶ -παὶ TAS γλώσσας Narivinny, γαλλιπήν καὶ τουρπιπκήν. 

Κατὰ τὸν Avyovorov TOU 1875 ἀνέβη τὸ δεύτερον εἰς 
Τερμανίαν ἀποσταλεὶς ὑπὸ τῆς ἐν Kwvotavtivovmonet περὶ 
τὸν πατριάρχην ἱερᾶς Συνόδου τῶν μητροπολιτῶν, nat 
παρέστη τῇ τηνικαῦτα ἕν Βόνῃ γενομένῃ Conference τῶν 
Παλαιοπαϑολιπῶν, ἔχων pes?’ ἑαυτοῦ τὸν ἀρχιμανδρίτην 
Ιώαννὴν, uaSnyntynv τοτὲ τῆς ϑεολογικῆς Σχολῆς τῆς 
Xahuns, νῦν δὲ μητροπολίτην Καισαρείας Καππαδοπίας. 
Ev Βόνῃ, évSa γνώριμος ἐγένετο πολλοῖς τῶν λογίων 
ἄγγλων nat τοῖς ἡγουμένοις τῶν Παλαιοπαϑολιρῶν, 
γράμματα πατριαρχιπὰ τὴν ἀγγελίαν ἐκόμισαν αὐτῷ ὅτι 
μητροπολίτης ἐξελέγη Ξερρῶν (ἐν Manedovia) nai παρε- 
κελεύοντο ἀνυπερθέτως ἄψασϑαι τῆς εἰς Κωνσταντινού- 
πολιν ἀγούσης: ὁϑεν καὶ διὰ Παρισίων nat Βιέννης eis τὰ 
ἴδια éxavanajupas nat ἐπίσκοπος μητροπολίτης Σερρῶν 
χειροτονηϑεὶξς, εἰς Ξέρρας ἀπῇρεν τὸν Aeneufp, τοῦ 187. 

To 1877 μετετέθη εἰς τὴν μητρόπολιν Νικομηδείας παὶ 
διετέλεσεν ἀπὸ τοῦ Ὀκτωβρίου τοῦ 181}---τοῦ Ὀκτωβρίου 
τοῦ 1884 μέλος τακτικὸν τῆς ἐν Κωνσταντιψουπόλει πα- 
τριαρχιπῆς Ξυνόδου, μετασχὼν τῶν σπουδαιοτέρων Entn- 
μάτων καὶ ὑποθέσεων αὐτῆς. Τὸ 1880 ἦλϑεν εἰς Βουπο- 
ρέστιον ὡς ἐπίτροπος τῶν ἐν ᾿ἀνατολῇ ὀρθοδόξων πατρι- 
αρχικπῶν παὶ λοιπῶν αὐτοπεφάλων ἐμλησιῶν πρὸς διευ- 
ϑέτησιν τοῦ μεταξὺ τῆς ῥουμουνικῆς Κυβερνήσεως καὶ τῶν 
εἰρημένων Exnhnoidv πρὸ πολλοῦ ἀναφυέντος δητήματος 
περὶ τῶν ἐπὶ ἡγεμόνος Kovéa nata τὴν Moddafiav καὶ 
Βλαχίαν διαρπαγέντων ἑλληνικῶν μοναστηρίων. Κατὰ 
τὸ αὐτὸ δὲ ἔτος ἀνηγορεύθη ὑπὸ τοῦ ἐν ᾿Αϑήναις ἐθνικοῦ 
τῆς Ἑλλάδος πανεπιστημίου διδάκτωρ τῆς Seohoyias, TO δὲ 
1884 ἀπένειμεν αὐτῷ τιμητικῶς τὸν τίτλον τοῦτον καὶ τὸ 
ἕν Ἐδιμβούργῳ πανεπιστήμιον. 

Ὁ Βρυέννιος ἐγένετο γνωστὸς τῇ δύσει διὰ τῆς ἐκδόσεως 
δύο ἀξιολογωτάτων μνημείων τῆς χριστιανιπῆς ἄρχαι- 
OTNTOS, ἅπερ εἰσὶ 1) ““ Τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Κλήμεν- 
τος ἐπισκμόπου Ῥώμης αἱ δύο πρὸς KopivSiovs ἐπιστολαὶ, 
Ex χειρογράφου τῆς ἐν Φαναρίῳ Κωγνσταντινουποόλεως 


COMMUNICATION FROM METROPOLITAN BRYENNIOS. 295 


βιβλιοϑήπης τοῦ mavayiov Τάφου, viv πρῶτον ἐκδιδόμε- 
VAL πλήρεις μετὰ προλεγομένων Hat σημειώσεων ὑπὸ Φιλο- 
Séov Βρυεννίου πο Oe Σερρῶν. Ἐν Κωνσταντι- 
νουπόλει 1875. 2) “3 Ζιδαχὴ τῶν δώδεκα ἀποστόλων ἔπ 
τοῦ ἱεροσολυμιτιποῦ χειρογράφου νῦν πρῶτον ἑκδιδομένη 
μετὰ προλεγομένων καὶ σημειώσεων, ἐν οἷς καὶ τῆς Συν- 
ὀψεως Tae {ΠῚ 51} » TIS ὑπὸ Ἰωάννου τοῦ Χρυσοστόμου, συγ- 
πρίσις καὶ μέρος ἀνέκδοτον ἀπὸ τοῦ αὐτοῦ χειρογράφου, 

ὑπὸ Φιλοθέου Βρυεννίου μητροπολίτου Νιπομηδείας. Ἐν 
Κωνσταντινουπόλει 1883.°—To 1882 ἀνετέϑη αὐτῷ ὑπὸ 
τῆς ἐν Κωνσταντινουπόλει ἱερᾶς Συνόδου τῶν μητροπολτι- 
τῶν καὶ τοῦ τότε πατριάρχου Ιωαπείμ τοῦ Γ΄ ἀπαντῆσαι 
πρὸς τὴν ἐγκύκλιον τοῦ πάπα Λέοντος τοῦ II” περὶ MeSo- 
δίου καὶ Κυρίλλου τῶν ἀποστόλων τῶν Slavev, ὃ nat 
ἐποίησε γράψας σειρὼν ἄρθρων ἐν τῷ ἐν Κωνσταντίνου. 
πόλει ἐκδιδομένῳ ϑεολογιπκῷ περιοδιπῷ συγγράμματι 
Me Exndyorac tix) ANY Seta. ” Ta apSpa ταῦτα ἐξεδόθη: 
σαν ὕστερον ey upioet καὶ δαπάνῃ τῇ ἱερεῖς Συνόδου παὶ 
ἐν ἰδίῳ φυλλαδίῳ φέροντι ἐπιγραφήν Πάπα Aéovtos IT" ' 
ἐγκυπλίου ἐπιστολῆς ἔλεγχος ὑπὸ Φιλοθέου Βρυεννίου 
μητροπολίτου Νικομηδείας, δημοσιευϑ ELS τὸ πρῶτον ἐν τῇ 
Rn. 'AlnSeia,” γῦν δὲ ἀναϑεωρηϑεὶς καὶ ἐν μέρει 
διασπευασϑεὶς ὑπ᾽ αὐτοῦ éudidorar αὖϑις ἐγπρίσει καὶ 
δαπάνῃ τῆς ἱερᾶς Ξυνόδου τῆς τοῦ Χριστοῦ Μεγ ἄλης 
ἐκπλησίας. Ἐν Κωνσταντινουπόλει 1882.” εἰς μέγ. ὄγ- 
᾿ὅοον σελ. 1-174. 

Ὁ αυτὸς ἔγραψεν ἐν διαφόροις ΠΕΡ ΟΕ. καὶ ἐν ἐφη- 
μερίσι τῆς Κωνσταντινουπολεῶξς καὶ πολλᾶς ἄλλας βρα- 
χυτέρας διατριβὰς, ἐπιστολὰς nat λόγους ἐκῳωνηϑέντας 
ὑπ᾽ QUTOU HATA διαφόρους καιρούς. Ἰδίᾳ ἐξδεδόθϑησαν αἱ 
τούτου ““ ἐκϑέσεις περὶ τῆς καταστάσεως τῆς Μεγάλης τοῦ 
᾿ς 7ένους Σχολῆς 1867-1875, ὑπὸ Φιλοθέου Βρυεννίου ἄρχι- 

| μανδρίτου καὶ σχολάρχου. Ἐν Κωνσταντινουπολει." 
‘Av éxd or ov μένει εἰσέτι τὸ χειρόγραφον 717s ἑκιλησιαστι- 
κῆς αὐτοῦ ἱστορίας, φερόμενον καὶ γῦν ἔτι ἐν χερσὶ τῶν 
πολυαρίϑμων αὐτοῦ μαϑητῶν ἐν πολλοῖς ἀντιγράφοις.--- 


296 COMMUNICATION FROM METROPOLITAN BRYENNIOS, 


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ALPHABETICAL INDEX. 


The Index goes down to p. 157, and does not include the Greek words, which are arranged 
alphabetically in Chapter XXIV. Neither the Commentary on the Did., nor the Documents 


are indexed. 


Addis, W. E., on editions of Did., 147. 

Advent of Christ, 75 sqq. 

Affusion, Baptism by, 33, 41 sqq.; 
gradual substitute for immersion, 
51. 

Agape, 57 sqq. 

Alexandria, as place of composition 
of Did, 128. 

Almsgiving, 68 sq. 

Anabaptists, 53. 

Anthropology of the Did., 25. 

Antichrist, 75 sqq. 

Antioch, as place of Did.’s composi- 
tion, 1924. ‘ 

Apocrypha quoted in Did., 81. 

Apostles, 64 sq., 67 sq. 

Apostolic Preaching, a lost treatise, 
116. 

Apostolic Sees, 66. 

Apostolical Church Order, 12, 18, 19, 
21, 127 sqq., and Docs. V. and VI. 

Apostolical Canons. 866 above. 

Apostolical Constitutions, 21, and 

joes V IT. 

Aquinas, Thomas, on Baptism, 44. 

Arrangement of matter, 16. 

Aspersion, Baptism by, 33, 41 sqq. 

Athanasius, 116. 

Augsburg Confession, on Baptism, 
53, note. ἢ 


Bapheides on Baptism, 42 ; review of 
Bryennios’ ed. of Did., 142 ; prob- 
able date of Did., 142. 

Baptism, in the Didache, 25, 29 sqq. ; 
formula of, 80; Infant, 31; not a 
clerical function, 385 ; in the Cata- 
combs, 386 sqq.; in the Baptis- 
mal pictures, 37-40; in the Greek 
Church, 42; Syrian mode of, 43; in 
the Latin Church, 45; in the Angli- 
can church, 45 sqq.; after the Refor- 
mation, 51 sqq. ; summary of results 
of historical Beech of, 54sqq.; how 
the controversy may be settled, 57. 
See Immersion and Affusion. 


Baptist view, arguments for, 56. 

Barnabas, Hpistle of, 3, 12; date of, 
121 sq. 

Barnabas and Didache compared, 19, 
20, 21; on the canon, 78. See Doc. 
ILI. 

Berggren, J. E., on Did., 154. 

Bestmann, H. J., on Did., 123, 127, 
148. 

Bibliography, 140 sqq. 

Bickell, Georg, on Did., 129, 143. 

Bickell, J. W., 11; on Apostolical 
Church Order, 128 sq. 

Bielenstein, A., on Did., 148. 

Bingham, Joseph, on mode of bap- 
tism, 46. 

Bishops, 64 sqq., 73 sqq.; word ex- 
plained, 74. 

Boase, notice of Did., 151. 

Bonaventura, on Baptism, 44. 

Bonet-Maury, G., 63, 120, 123, 153. 

Bonwetsch, 11, 142. 

Brown, Francis, 12; on the quota- 
tions, 88,91; ed of Did. with Dr. 
Hitchcock, 114, 121, 123, 151. 

Bryennios, Philotheos, dedication to, 
IIl.; edition of the Clementine 
Epistles, 2, 4; his discovery of the 
Jerusalem MS., 8; biographical 
sketch of, 8,9; on Baptism, 33; his 
edition of the Did., 114, 116, 118, 
121, 141 sq.; on date of Did., 122; 
autobiographical sketch and letter, 
at the end. 

**Bryennios Manuscript,” three re- 
produced pages of, 151. 


Calvin on Baptism, 52. 

Camp, C. C., trans. of Did., 151. 

Canon, N. T., and Did., 78. 

Canons, Apostolical or Ecclesiastical. 
See Apostolical Church Order, 

Caspari, C. P., 120, 122, 154 

Cassel, Paul, notice of Did., 148. 

Catacombs, Pictures of Baptism, il- 
lustrating the Didache, 36 sqq. 


298 ALPHABETICAL INDEX. 


Chiliasm of the Did., 77. 

Christ, baptism of, 36, 37, 38. 

Christians, solidarity and hospitality 
of primitive, 63, 64. 

Christology, of the Didache, 25. 

Chrysostom, 3. 

Church, prayers for, meaning of, 25. 


Church government in Did.. 62 sqq. 


Churton, 125. 

Citations from the Scriptures, 80 sqq. 

Clement of Alexandria, 114, 121. 

Clement, Pseudo-, 24. 

Clement of Rome, Epistles of, 3, 67, 
79. 

Clinical Baptism, 33. 

Codex, Jerusalem. 
Manuscript. 

Commandments and the Diéd., the 
Ten, 81. 

Constantine the Great, 32. 
Constitutions, Apostolic, 12, 132 
sqq.; seventh book of, Doe. VII. 

Cote, 36, 38, 40. 

Coxe, H. O., 8. 

Craven, E. R., 151, comments on 
Did., 153. 

Credner, 118. 

Cup, at Eucharist, 57. 

Cyprian, on clinical baptism, 33 sq. ; 
on church orders, 66. 

Cyprian, Pseudo-, 117. 


See Jerusalem 


David, holy vine of, 115 (see Com. on 

aXe: Ne 

Deaconesses, 73. 

Deacons, 64 sqq, 73 sqq. 

De Aleatoribus of Pseudo-Cyprian, 
117. ; 

De Romestin, H., 11, 17, 121, 128, 
147. 

De Rossi, on Catacomb pictures, 36, 
39, 40. 

Dexter, H. M., quoted, 53. 

Didache (see Table of Contents at be- 
ginning), fac-similes of, 4, 6, 7; 
publication of, 10-12 ; contradict- 
ory estimates of, 12-14; title of, 14, 
contents of, 16; doctrinal outline. 
17; its relation to Epistle of Bar- 
nabas, 19, 20; to Shepherd of 
Hermas, 21; to the Apostolical 
Church Order, 21; to the Apostoli- 
cal Constitutions, 21 ; its theology, 
22; represents Christianity as a 
holy life, 22; draws from the Bible, 
22; yet infinitely below it in tone, 
22, 28; its doctrinal omissions 


doctrinal points, 24 ; liturgical — 


part, 26; the Christian week, 27 
sq.; prescribes the Lord’s Prayer, 
and fasts, 29; baptismal teaching, 
29 sqq., 120; Eucharistic teachings, 
57 sqq , 121; noseparation between 
Agape and Eucharist, 60; on form 
of government and gospel minis- 
ters, 65 sqq., 120; and the Canon, 
78 sqq; style and vocabulary, 95 
sqq.; authenticity of, 114 sqq.; 
passed into other books and out of 
sight, 118 ; date, 119 sqq.; place, 
123 sqq; authorship, 125. 


_Doctrina Apostolorum, 118. 


Doctrines in Teaching, 22 sqq. 
Due Viz, 18 sqq. 
Duchesne, L., notice of Did., 153. 


Ebionitic origin of Did., discussed, 
28, 26, 120. 

Edward VI. immersed, 51. 

Elders, 64 sqq. 

Elizabeth, Queen, immersed, 51. 

Erasmus, quoted, 51. 

Eschatology, 75 sqq. 121. 

Eucharist, 25, 57 sqq.; prayers in 
Did., 57, 58; embraced pr:mitively 
the Agape and the Communion 
proper, 58; no allusion to atone- 
ment in Did.’s prayers, 61. 

Eusebius mentions Did., 116. 

Evangelists, 64. 

Exorcism, 35. 


Parrany EL W. 11 ΠΡ] eae 


Wednesdays and Fridays, 25, 29. 
Fitzgerald, J., trans. of Did., 151. 
Friday, fasting enjoined on, 25, 28. 
Friedberg, E., art. on Did., 144. 
Funk, F. X., 3,4, 5, 11, 121, 128, 

143 sq. 


Gardiner, F. trans. of Did., 151. 

| Garrucci, on Catacomb pictures, 36, 
37, 39, 40; on immersion, 44. 

| Gebhardt, O. von, 4, 11; designation 


of MS. 3 ; discovers Latin fragment 


of Did. 119. See Doe. I. 
Glossolalia not in Did., 61, 120. 
Gnosticism not alluded to in Did., 

120. 

God, 24; his providence, 25. 
Gordon, Alexander, art. on Did., 148. 
Gospel ace. to the Egyptians, 99 ; 86. 
Gospel ace. to the Hebrews, 86. 


mean little, 23; its teachings or-| Gospels in Did., 81 sqq. 
thodox, 28; not Ebionitic, 23; chief | Government, ecclesiastical, in Did ,62. 


Fasting, before Baptism, 34, 35, ; on ᾿ 


oo 


ALPHABETICAL INDEX. 


Grabe, 117. 
Gregory I. on immersion, 44. 
Gregory, Caspar René, 10. 


Hale, C. R.. photographs of Did., 151. 
Hail, E. Edwin, art. on Did., 151. 

' Hall, I. H., phraseology of Did., 95 ; 
trans. of Did., 151 ; phraseology of, 
153. 

Harnack, A.; 10, 16, 17; 117, 119, 
128 ; date of Did., 123; designa- 
tion of MS., 3, 4; on ancient mode 
of Baptism, 49 sqq.; ecclesiastical 
organization, 63; views on Gospels 
in Did., 86; on the quotations, 
86, 89; on authenticity, 114; puts 
Barnabas before Did., 121; edi- 
tion of Did., 144. 

Harris, J. R., 116; place of Did.; 
ed. of three pages of MS., 151; 
source and value of Did., 153. 

Hatch, Edwin, 11. 

Helveg, Fr., trans. of Did., 155. 

Hermas, Shepherd of, 12, Doc. IV.; 
parallels with Dzid., 21; relation 
to Did., 122 ; and the Canon, 79. 

Hicks, Εἰ. L., arts. on Did., 121, 149. 

Halsenkeldtea ssa Ul a2 18. ΠΤ: 
date of Did., 120, 123 ; designation 
of MS., 8 ; Montanism in Did., 72, 
120; Did. after Barnabas, 121; Kd. 
of Did., 144. 

Hitchcock, R. D., 12, 121, 128, 151. 

Holtzmann, 11, 16, 17, 128 ; on Did., 
121, 145. 

Holy Spirit, 25. . 

Hort, on Hermas, 122. 

Hospitality, 63. 


Ignatius, Epistles (so called), 5, 66, 
122 ; and the Canon, 79. 

Immersion, in living water, 30, 32 ; 
exceptions to the rule, 33; in the 
Catacombs and in -the ancient 
church, 36 sqq.; and pouring, his- 
torical sketch of, 41 sqq.; not gen- 
eral among early Baptists, 53. See 
Baptism and Aspersion. 

Infant Baptism, 31. 

Ireneus, 66, 115, 116, 121. 


James alluded to, 98. 

Jerome, 87, 117. 

Jerusalem as place of Did.’s composi- 
tion, 124, 

Jerusalem Monastery, 1, library of, 


Jerusalem MS., appearance and con- 
᾿ς tents, 2 sqq.; number, 3. 


299 


John, Gospel of, and Did., 91 sq. 

Joseph and Mary, genealogy of, in 

_ Jerusalem MS., 6, 7. 

Judgment, day of, 25. 

Judicium secundum Petrum (or Pe- 
tri), 12, 18, 117%. See also Due Vie. 

Justin Martyr, 121; description of 
Baptism, 30; on fasting, 35; on 
the right to baptize, 35; and the 
Canon, 79. 


Krawutzcky, 11, 99 sq.,86, 89, 115, 
116, 117, 121, 123, 128, 145. 
Kraus, on the Catacombs, 36. 


Lagarde, 115, 129. 

Langen on Did. 121, 128, 145. 

Language of Did., 95 sqq. 

Lay-Baptism, 35 note 1. 

Leon, the copyist of the Jerusalem 
MS., 5. 

Lightfoot J. B., 3,4, 9, 11, 120, 121, 
123 ; outline of opinions, 149. 

Lincoln, Heman, notice of Did., 152. 

Lipsius, 86, 89; on Did., 121, 146. 

Literature, 140 sqq. 

Long, J. C., art. on Did., 152. 

Lord’s day, 25, 27, 28 ; Prayer, 25, 29. 

Lord’s supper. See Eucharist. 

Lucian, 64, 69, 71. 

Luke, Gospel of, quoted, 88. 

Luthardt, prints Greek text of Did., 
146. 


Malachi quoted, 80. 
Marriott on mode of Baptism, 48. 
Mary of Cassoboli, spurious epistle of, 
4; spurious letter of Ignatius to, 5. 
Massebieau, 16, 121, 123, 153. 
Mathieau, S. art. on Did., 154. 
Matthew, Gospel of, quoted, 82. 
Melk, library of, 119. 

Ménégoz, E., arts. on Did., 154. 
Millennium, calculations relating to 
fallacious, 76; view of Did., 77. 

Montfaugon, 3. 

Montanism, not in Did., 72, 120. 
Most Holy Sepulchre, Monastery of, 1. 
Muralt, E. de, art. on Did., 154, 


Napier, John T., trans. of Did., 151. 
Neale, John Mason, on Baptism, 42. 
Neander, on ancient mode of Bap- 
tism, 49. 
New Testament in Did., 78 sqq. 
Nicephorus mentions Did., 118. 
Nirschl, Josef, rev. Bryennios, 146. 
Northcote and Brownlow, 36. 
Novatianus, baptized by aspersion, 34. 


300 


Old Testament in Did., 78 sqq. 
Origen, 116. 
Orris, 8. S. text and transl., 152. 


Papias and the Canon, 79. 
Parker, J. H., 36. 
Passover, Jewish, described, 58 sq., 


contrasted. with the Christian 
Agape, 59. 
Pastor Hermae. See Hermas. 


Pastoral Epistles, 65. 

Paul alluded to, 92 sq. 

Pauissen, A. S., trans. of Did., 155. 

Peter Lombard on Baptism, 44. 

Peter, St., alluded to, 93, 95. 

Petersen, trans. of Did., 146. 

Pez, Bernhard, 119. 

Pfaff, fragm. fromIreneus, 117. 

Phanar, 1. 

Phraseology of Did., by I. H. Hall, 
153. 

Pitra, J. B., 129. 

Place of composition of Did., 123. 

Plummer, A., 11, 89, 149. 

Polycarp, 72, 79. 

Potwin, L. S., vocabulary of Did., 95; 
on age, 121, 1238, 152. 

Pouring, in Baptism. See Affusion. 

Prayer and Fasting, 29 sqq. 

Prayer-Book on Baptism, 51 sq. 

Presbyter, 64 sqq.; name explained, 
74 


Prins, J. J., ed. of Did., 155. 

Procter quoted, 52. 

Prophets, 64, 69 ; theancient, 70 sq. ; 
false, 69. 

Pseudo-Cyprian, 117. 

Pseudo-Ignatian Hpistles, 5. 


Quotations, Scripture, and allusions 
in the Did., 94 sq. 


Ravenna, Council of, on mode of Bap- 
tism, 45. 

Réville, Jean, art. on Did., 154. 

Robertson, A., 11, 149. 

Roller, on the Catacombs, 36 ; Bap- 
tismal pictures, 37; on mode of 
Baptism, 39, 40. 

Roma Sotteranea, by De Rossi, North- 
cote and Brownlow, and Kraus, 36. 

Rordam, T., art. on Did., 155. 

Rufinus mentions Due Vite, 18, 
117 


Sabatier, Paul, ed. of Did., 154. 

Sabbath, 27. 

Sacrifice, the Christian See Euchar- 
ist. 


ALPHABETICAL INDEX. 


Sadler, 128, 125. 

Salmon, 122. 

Schaff, P., ed. of Did,, 152. 

Schultze, Victor, on Catacombs, 36, 
38. 

Scotch Confession, Second, on Bap- 
tism, 53. ° 

Second coming of Christ, 75 sqq. 

Second Ordinances of the Apostles, 
115. 

Septuagint, words common to Did. 
and, 105 sqq. 

Shepherd of Hermas, 21. 

Sirach quoted, 94. 

Smyth, Egbert C., 12, 152; on the 
Didache and Baptismal pictures, 
36. 

Spence, Canon, 11, 121, 128, 127, 
149 


Spirit, Holy, 25. 
eee Dean, on mode of Baptism, 
7 sq. 
Sirbnele οὐ 127162. 
Sunday, 27. 
Symeon of Jerusalem, conjectured as 
author of Did., 127. 


Taylor, C., lectures on Did., 149. 

Teachers, 64 sqq., 72 sq. 

Teaching of the Twelve Apostles. 
See Didache. 

Tertullian, on Infant Baptism, on 
mode of Baptism, 82, 33; on fast- 
ing, 85; on the right to baptize, 
35; on church order, 66. 

Thanksgiving, 56 sqq. See Eucharist. 

Theology of Did., 22 sqq. 

Title of Did , 15. 

Tobit quoted, 94. 

Trinity, 25. 

Two Ways, 18; figure used in Tal- 
mud, 21, and in Xenophon, 21, 
22; Rufinus on, 18. 


V. [enables], E[dmund , 125, 150. 
Varming, C., trans. of Did., 155. 
Vocabulary of Did., 59 sqq. 


Waldenses and the Did., 119. 
Wall, William, on mode of baptism, 


45. 51. 

Warfield. B. B., 121. See essay on 
Doe. II. 

Watchfulness, 75. 

Way of darkness, 19. 

Way of death, 26. 

Way of life, 26. 

Way of light, 19. 

Week, days of, 127. 


ALPHABETICAL INDEX. 801 


Wednesday, fasting on, 25, 28. | Zahn, Th., 11, 16; Barnabas, integ- 
Westminster Assembly, on Baptism, | rity of, later than Did., 121; Her- 
52. mas, date of, 122; date of, 123; ed. 


Words not in New Testament, 99 sqq.| οἵ Did., 114, 117, 146. 
Wordsworth, J., 11, 89, 128, 150. Zechariah quoted, 81. 

_ World-deceiver, 76, Zoéckler, O., arts. on Did., 147. 
Worship, freedom of, in Did. 61. Zwingli on infant and _ heathen 
Wiinsche, A., text and trans., 11, 146. adult salvation, 58. 


ERRATA. 


The reader is requested to correct the following errors. A number of 
accents and breathings in Greek words were broken off in handling the 
plates, but can easily be supplied. 


Page 18, line 6 


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